THE 



PRACTICE 



OF 



CHRISTIAN PERFECTION; 



FROM RODRIGUEZ, 

AND OTHER CATHOLIC AUTHORS. 



BY 

THE REV. E. DAMPHOUX, D. D . 

RECTOR OF THE CATHEDRAL. 



'Thou shalt be perfect, and without spot, before the Lord thy God.' 

Deut. orviii. 13, 



SECOND EDITION, REVISED AND ENLARGED. 



BALTIMORE : 

FIELDING LUCAS, JR. 
No. 138 Market street. 



This new edition of the 'Christian Perfection,' is published 
with our entire approbation, and hereby recommended to the perusal 
of the faithful. 

t SAMUEL, 
Archbishop op Baltimore. 

Baltimore, rfpril 8, 1836. 



In Exchange 
Brown University 
JUL 17 1934 



32ntm% according to the act of Congress, in the year one thousand 
eight hundred and thirty-six, by Fielding Lucas, Jr. in the clerk's 
office of the District Court of Maryland. 



JOHN D. TOY, PRINTER. 



CONTENTS, 



CHAPTER I. 

Page. 



On the necessity of aspiring to Christian Perfection, 13 

CHAPTER II. 

On some general means to arrive at Christian Perfection. 
Sect. 1. Earnestly to desire our spiritual improvement, . . 13 

2. To strive to improve daily in the service of God, ' . 20 

3. To forget the good we have done, and look to what we 

have still to do, 22 

4. To aim at what is most perfect, 25 

5. Not to neglect little things, 27 

6. To attend to particulars, 30 

7- To commit no fault deliberately, and faithfully keep our 

good resolutions, 31 

8. To be faithful to our spiritual exercises, to imitate the most 

virtuous, and show good examples to all, ... 33 

9. To remember the zeal we experienced at the beginning of 

our conversion, and reflect on the motives by which we 
were then animated, 38 

10. To derive advantage from sermons, and other religious 

instructions, 3S 



iv 



CONTENTS. 



CHAPTER III. 
On the Perfection of our Ordinary Actions. 

Sect. 1. The importance of sanctifying our ordinary actions, . 42 
2. Means to sanctify our ordinary actions, ... 45 

CHAPTER IV. 

On Purity of Intention, 52 

Sect. 1. The greater glory of God is the end which we ought to 

propose to ourselves in all our actions, ... 53 

2. Marks of purity of intention, ..... 57 

3. Means to acquire purity of intention, and its various 

degrees, ... 59 

4. The nature and evil effects of vain-glory, . . . .62 

5. Remedies against vain-glory, 67 

CHAPTER V. 

On Prayer. 

Sect. 1. The excellence and facility of prayer, . ... 70 

2. Necessity and efficacy of prayer, 72 

3. Mental prayer, 76 

4. Ordinary mental prayer, or meditation— Its necessity and 

advantages, 79 

5. Cautions, and directions on the practice of mental prayer, 

or meditation, . . . . . . . .85 

6. Distractions in prayer and their remedies, ... 93 

7. Method of mental prayer, 98 

1. The commencement or preparation of mental prayer, 98 

2. The body of mental prayer, 98 

3. The conclusion of mental prayer, .... 100 
Remarks, • • • 100 

8. Conditions of prayer, 102 

CHAPTER VI. 
On Reading, 119 



CONTENTS. 



V 



Page. 

Sect. 1. Bad and prohibited reading, 120 

2. Indifferent and tolerated reading, 123 

3. Good and pious reading, . . . . . 125 



CHAPTER VII. 

On Examination of Conscience. 

Sect. 1. The importance of the examination of conscience, . . 130 

2. Two sorts of examination of conscience, . . . 131 

Particular examination on faith, . . . .133 

Particular examination on hope, . . . 134 

Particular examination on confidence in God, . 134 

Particular examination on the love of God, . 135 
Particular examination on the love of our neighbor, 137 

Particular examination on our actions in general, 13S 
Particular examination on our daily religious duties, 139 

Particular examination on hearing mass, . .139 

Particular examination on confession, . - 140 

Particular examination on holy communion, . . 141 



CHAPTER VIII. 

On the Presence of God. 

Sect. L Importance and advantages of the exercise of the presence 

of God, 143 

2. The practice of the exercise of God's presence, . - 147 

3. The exercise of God's presence exemplified in devout aspi- 

rations and fervent ejaculations, taken from holy scrip- 
ture, which may also serve as subjects of meditation 
throughout the day, . . . . . . .151 

When we rise in the morning, . • • . 151 
During mental prayer, . . ' . . . .151 

To obtain the pardon of our sins, . . . 152 

To give thanks to God for our conversion, and ani- 
mate ourselves to remain faithful to him, . 153 
Against the censure and obloquy of worldlings, 153 
To confide in God, in our troubles and afflictions, 154 



Vi CONTENTS. 

Page. 

On withdrawing our affections from the world, and the 



enjoyments of this life, 155 

Against the temptations of diffidence, and pusillanimi- 
ty, which the most pious sometimes experience 
in the practice of virtue, . . . . 156 
When we have met with humiliation, . . . .156 

On humility and pride, 157 

On patience and mildness, 158 

On the love of God for us, and that which we ought 
to have for him, 159 

CHAPTER IX. 
On Holt Communion. 

Sect. 1. The desire and love of holy communion, . . . 160 

2. Frequent communion, 167 

3. The purity required for a worthy communion, . . 175 

4. The piety required for a worthy communion, . . . 179 

CHAPTER X. 

On the Sacrifice of the Mass. 

Sect. 1. Excellence of the sacrifice of the Mass, . . . 184 

2. Assiduous attendance at the holy sacrifice of the Mass, 189 

3. The dispositions for hearing Mass, .... 195 

CHAPTER XI. 
On Spiritual Retreats, ...... 205 

CHAPTER XII. 

On the Spirit of Christianity. 

Sect. 1. The spirit of Christianity is a spirit of separation from the 

world, 209 



2. The spirit of Christianity is a spirit of consecration to God, 214 
CHAPTER XIII. 



On the Pleasures and Diversions of the Worlp, 



220 



CONTENTS* "Vii 

Page. 

CHAPTER XIV. 
On the Characteristics of Piety, . ... . 229 

Sect. 1. The characteristics of piety, with regard to God, . . 231 

2. The characteristics of piety, with regard to ourselves, 241 

3. The characteristics of piety, with regard to our neighbor, 250 

CHAPTER XV. 

On Fraternal Charity. 

Sect. 1. The nature and necessity of fraternal charity, . » 256 

2. The characteristics of fraternal charity, . . . . 262 

3. Faults against charity — injurious tales, and evil reports, 267 

4. The subject continued — offensive railleries, warm conten- 

tions, ill-timed reprimands, recriminations, desire of 
revenge, resentment, and prejudices, . . . 271 

5. The subject continued— rash judgments, and uncharitable 

suspicions, 277 

CHAPTER XVI. 
On Conformity to the Will op God, ... 284 

Sect. 1. Two principles concerning conformity to the will of God, 285 

2. Advantages we derive from a perfect conformity to the will 

of God, 2S6 

3. Three degrees of conformity to the will of God, with regard 

to sufferings, . 294 

4. Conformity to the will of God, as regards our situation in 

life, and vocation, 297 

5. Conformity to the will of God, in time of sickness, and 

public calamities, . . . . . . . 300 

6. The remembrance of our sins should make us bear both 

public calamities and personal misfortunes, with pa- 
tience and resignation, 302 

7. Conformity to the will of God, with regard to supernatural 

gifts, and spiritual consolations, .... 305 



viii 



CONTENTS. 



Page. 



CHAPTER XVII. 
On Mortification. 

Sect. 1. The necessity of mortification, 307 

2. Two sorts of mortification, 311 

3. Love and hatred of ourselves, 313 

4. The practice of mortification, 317 

5. Remarks on the practice of mortification, relative to diffe- 

rent sorts of persons, ...... 322 

6. Means which facilitate the practice of mortification, . 326 

7. Three degrees of mortification, . 330 



CHAPTER XVIII. 
On Humility. 

Sect. 1. Excellence and necessity of humility, .... 332 

2. The subject continued — enumeration of the principal vir- 

tues, showing how they are all founded on humility, . 333 

3. The knowledge of ourselves is the foundation of humility, 336 

4. Three degrees* of humility, 338 

5. Humility supplies what is wanting to us in other respects, 

and is a sure means to obtain the special protection of 
God, * . . 343 

6. Solid and true greatness of christian humility, . . 346 



CHAPTER XIX. 



On Temptations. 



Sect. 1. Temptations are unavoidable in this life, and intended by 

divine providence to be highly beneficial to us, . . 357 

2. Three incontestable principles with regard to the help of 

grace in temptations, 359 

3. Conduct we are to observe with regard to temptations, 361 



THE PRACTICE 

OP 

CHRISTIAN PERFECTION- 



CHAPTER r. 

ON THE NECESSITY OF ASPIRING TO CHRISTIAN PERFECTION* 

When the lukewarm and careless Christian compares 
the characteristic features of religion with the life which 
he is leading, he cannot help being struck with the alarm- 
ing contrast which exists between them. He is candid 
enough to acknowledge the evil; but, unfortunately, he 
seldom traces it to its real and primary cause. He is apt to 
ascribe this criminal discrepancy, between his belief and 
his conduct, to external circumstances, or to certain inter- 
nal principles of depravity, which he falsely deems it impos- 
sible for him to control : he ascribes it to the difficulties by 
which he is encompassed, the temptations to which he is 
exposed, the weakness and corruption of human nature; 
but these, however, are not so much the cause of his 
transgressions, as the means which the enemy of our souls 
employs to multiply them. It is to the erroneous notions 
which he entertains about perfection and the conditions 
upon which salvation is to be obtained, that his prevarica- 
tions must be attributed. Let him once understand, that 
christian perfection is attainable in every state of life, — that, 
to aspire to it, is an indispensable duty, — and he will soon 
be persuaded to desire it, and embrace the means by which 
2 



14 



NECESSITY OP ASPIRING TO 



it is to be acquired. It is true, in the beginning, he will 
meet with difficulties, apparently insuperable : the corrup- 
tion of nature, the force of habit, the frowns of the world, 
will unite to retard his progress in the new course he is 
pursuing : he will have 'to put on the armor of God, that 
he may be able to resist in the evil day, and to stand per- 
fect in all things.' 1 But, 'the God of all grace, who hath 
called us unto his eternal glory, when he has suffered a 
little, will himself perfect, and confirm, and establish him.' % 
'Working in him that which is well-pleasing in his sight, 
through Jesus Christ.' 3 

'I wished,' says the wise man, 'and understanding was 
given me; and I called upon God, and the spirit of wisdom 
came upon me ; and I preferred her before kingdoms and 
thrones, and esteemed riches nothing in comparison of her. 
Neither did I compare unto her any precious stones ; for 
all gold in comparison of her, is as a little sand ; and silver 
in respect to her shall be counted as clay.' 4 The true wis- 
dom, to which we should all aspire, is christian perfection, 
'esteeming,' with St. Paul, 'all things, to be but loss, for the 
excellent knowledge of Jesus Christ.' 5 

This is the 'one thing necessary' on this earth; — all 
other things, even the most useful and valuable, are of 
minor importance; and, when contrasted with it, they 
appear of none whatsoever ; — -'for what doth it profit a man 
if he gain the whole world, and lose his own soul?' 6 

The rule laid down by him, who has 'the words of eter- 
nal life,' 7 is, 'to seek first the kingdom of God, and his 
justice.' 8 And remark, he gives it, even to the exclusion 
of what seems most indispensably necessary, — 'food and 
raiment.' These, he wishes us to regard as secondary 
things, for which we are to rely on the care of our heavenly 
Father. 



1 Eph. vi. 13. 

2 1 Pet. v. 10. 

3 Heb. xiii, 21. 



4 Wis. vii. 7. 8. 9. 

5 Philip, iii. 8. 

6 Mat. xvi. 26. 



7 John vu 69. 

8 Mat vi. 33. 



chhist:an perfection. 



is 



'Let not the wise man, glory in his wisdom — the strong 
man, in his strength — the rich man, in his riches; but let 
him that glorieth, glory in this, that he understandeth, and 
knoweth me, saith the Lord. 5 3 As St. Dorotheus was visit- 
ing the sick, one of his disciples, who discharged the office 
of infirmarian with great zeal and assiduity, said to him: — 
'Father, I have a thought of vain glory, which tells me, that 
I do my duty perfectly well in this employment; and rae- 
thinks you ought to be well satisfied with me.' — 'I allow,*' 
replied the abbot, 'that you are a gcod infirmarian; but I do 
not perceive that you have, as yet, become a good Reli- 
gious.' Let every one compare his conduct with that of 
this careful infirmarian, and see if he is not in a similar 
predicament: an upright, honest, industrious man, perhaps 
a perfect gentleman, but not, as yet, a good Christian. 
What we value most in religious persons, says St. Igna- 
tius, is not depth of learning, nor great talents for preach- 
ing, nor any other natural endowment; but it is humility, 
obedience, and a spirit of recollection and prayer. 

Jf, therefore, our desire to possess any thing, is to be 
commensurate to its importance, great indeed ought to be the 
ardor with which we should aim at christian perfection; — 
neglecting no opportunity to improve ourselves in what- 
ever relates to our spiritual advancement, — and applying to 
our temporal affairs and domestic concerns without over- 
looking, in the slightest degree, this important obligation. 

'Blessed are they,' says the gospel, 'that hunger and 
thirst after justice, for they shall be filled.' 2 The word 
justice, which generally designates one of the four cardinal 
virtues, as distinct from the others, is here applied to virtue 
and sanctity in general. Whence it follows, that it is not 
enough to have a weak desire of perfection, but that we 
should hunger and thirst after it; so as to cry out, with the 
royal prophet, 'As the hart panteth after the fountains of 



1 Jerem. ix. 23. 24, 



2 Mat. v. 6. 



NECESSITY OF ASPIRING TO 



waters, so my soul panteth after thee, O God!' 1 This 
earnest desire is so necessary, that we can have but little 
hopes of such as do not feel its impulse. 

The affair of christian perfection is not to be carried on 
by constraint; it is the heart that must undertake it. 'if 
thou wilt be perfect,-— come, follow me,' said our Lord to 
the man who had kept the commandments from his youth, 
and asked what was yet wanting to him*, 2 teaching us, by 
this answer, that an ardent desire of perfection is necessary 
to its attainment. 

It is true, the great work of our salvation and perfection, 
depends not upon our own will alone; — it presupposes the 
will, and help of God; but he is always willing, always ready 
to help us. 'He will have all men to be saved, 5 says St. 
Paul, 3 — 'our sanctification is his will.' 4 One of the sisters 
of St. Thomas of Aquin having asked him how she should 
save her soul — c By willing it,' replied the saint. All, then, 
depends on our will, and earnest desire — if we will it se- 
riously, if we desire it ardently, we shall save our souls, 
we shall become perfect—heaven is ours, if we choose to 
have it. 

And may not the appeal for the truth of this assertion be 
made to ourselves? Let us call to mind the days that are 
past: our fervor, our zeal, at certain periods of our life — at 
the time of our conversion- — when we made our first com- 
munion, &c. Prayer, meditation, pious readings, the sacra- 
ments, were then our greatest consolation and comfort. 
Why were they? because, we were then fully determined 
to save our souls, and please our God in all things. So 
long as this fervor lasted, the performance of all our reli- 
gious duties was easy and pleasing to us; but when it began 
to cool, they seemed painful and insupportable. If the 
same person is sometimes delighted, and sometimes dis- 
gusted with the performance of his religious duties, let him 

I Ps. xli. 2. 2 Mat. xix. 16—21. 3 1 Tim. iv. 10. 4 1 Thes. ir. 3. 



CHRISTIAN PERFECTION. 



It 



not impute the blame of this change to them, but to his 
inconstancy, and the little relish he has for virtue and 
mortification. A strong healthy man, says Father Avila, 
will carry, with ease, a burden which a child, or a sick 
person could not raise from the ground. It is only from 
the different dispositions of our souls, that the difficulty 
arises. The duties are always the same. They once 
seemed to us so easy, that they cost us no trouble; and if 
they now appear different from what they were before, we 
are to blame ourselves for it — we have changed, but they 
have not. 



CHAPTER II. 



Oil SOME GENERAL MEANS TO ARRIVE AT CHRISTIAN 
PERFECTION. 



SECTION I. 

Earnestly to desire our spiritual improvement. 

An ardent desire of our spiritual advancement is one of 
the best dispositions for obtaining from God the graces 
necessary to arrive at christian perfection. 'He hath filled 
the hungry with good things,' 1 says the blessed Virgin in 
her canticle. The royal prophet had said the same, long 
before: 'He hath satisfied the empty soul; and hath filled 
the hungry soul.' 2 

This truth is clearly set forth by' Solomon: 'Wisdom,' 
he says, 'is easily seen by them that love her, and is found 
by them that seek her.' 3 She is at hand, the moment you 
wish for her. 'He that awaketh early to seek her, shall 
not labor; for he shall find her sitting at his door.' 4 How 
infinite is the goodness and mercy of God! Though 
you have delayed to open your heart to him, and to comply 
with his inspirations, yet, he has not, on this account, gone 
away. He waits at the door till you open: 'He waiteth,' 
says Isaias, 'that he may show mercy to you.' 5 No man 
was ever so anxious to see a most intimate friend, than 
God is to visit our hearts. He is more desirous to com- 
municate himself, and grant his favors to us, than we are 
to receive them. The only thing he requires of us, is, to 
hunger and thirst after them. 'To him that thirsteth I will 

1 Luke i. 53. 3 Wis. vi. 13. 5 Isai. xxx. 18. 

2 P8. cvi. 9. 4 Wis. vi. 15. 



GENERAL MEANS TO ARRIVE AT CHRISTIAN PERFECTION. 19 

give of the fountain of the water of life, gratis.' 1 'If any 
man thirst, let him come to me, and drink.' 2 One of the 
principal reasons, why we make so little progress in per- 
fection, is, because we do not desire, and long for it so earn- 
estly, as we ought. We have, it is true, some desire of it, 
but it is so weak and languid, that it expires almost as soon 
as it is felt. , 

St. Bonaventure says that there are many, who mean 
well, and who form the best resolutions; but who have not 
courage enough to overcome themselves so far as to carry 
them into execution. These resolutions without effect, are 
mere illusions, with which we may be pleased, but which 
will never produce a change in our conduct. 'Desires,' 
says the wise man, 'kill the slothful: for his hands have 
refused to work at all.' 3 Persons of this description are 
apt to imagine, while at their prayers, that they would do 
and suffer any thing for God; but on the first occasion that 
presents itself, they behave in a manner quite different from 
what they had fancied to themselves. And, in fact, it was 
not a real desire, but a sort of dream they had at the time. 
By some they are compared to soldiers, represented on the 
canvass, who hold their swords over the enemy's head, but 
never strike. Such persons pass all their life in indulging 
vain and imaginary desires of perfection, and they are sur- 
prised by death, before they have performed any good work. 
They not only derive no advantage from these inefficacious 
resolutions, but they will be severely punished for not 
having carried them into execution. The reason is ob- 
vious: good resolutions are the effect of the grace of God, 
from whom proceed 'holy desires, right counsels, and just 
works,' — the abuse of it increases our guilt, in propor- 
tion to its frequency. To use St. Paul's comparison, 'The 
earth that drinketh in the rain, which cometh often upon 
it, and bringeth forth thorns and briers, is rejected, and 



1 Apoc. xxi. 6. 2 John vii. 37. 3 Prov. xxi. 25. 



20 GENERAL MEANS TO ARRIVE AT 

very near to a curse.' 1 True desires require fervor, prompt- 
ness of execution, and perseverance. 

In the pursuit of the pleasures of the world, enjoyment 
produces satiety, and satiety creates disgust; but the more 
earnestly we apply ourselves to spiritual things, the more 
we relish them. 'They that eat me, shall yet hunger; and 
they that drink me, shall yet thirst.' 2 'OJ taste, and see,' 
says the royal psalmist, 'that the Lord is sweet!' 3 This 
spiritual hunger and thirst is one of the surest marks 
that God dwells in our souls by his grace. For although, 
without a particular revelation from God, we can have no 
infallible proof that we are in the state of grace, and 'man 
knoweth not whether he be worthy of love, or hatred,' 4 
yet, He who feels an ardent desire to please God, says a 
father of the church, may confidently hope that God is 
pleased with him, 



SECTION II. 

To strive to improve daily in the service of God. 

'The path of the just, as a shining light,' says the Holy 
Ghost, in the book of proverbs, 'goeth forwards, and in- 
creaseth even to perfect day;' 5 but 'the way of the wicked 
is darksome: they know not where they fall.' 6 They 
stumble, every step they take; and their blindness is so 
great, their infatuation so deplorable, that they do not per- 
ceive their faults, and, of course, feel no remorse for them. 
The way of the tepid and negligent, may be compared to 
the evening twilight, which, decreasing every moment, at 
length disappears, and leaves us in the darkness of night. 
Judging of sin, by the false notions which they have im- 
bibed, they either see no harm in the most dangerous 



1 Heb. vi. 7 3 8. 

2 Eccl. xxiv, 29. 3 



3 Ps. xxxiii. 9. 

4 Eccl. ix, 1. 



5 Prov. iv. 18. 

6 Prc-v. iv. 19. 



CHRISTIAN PERFECTION. 



tilings, or consider them only as venial sins, and mere 
imperfections. 

It is a maxim among the masters of a spiritual life, that, 
in the way of God, we certainly go back, if we do not ad- 
vance. We cannot, says St. Austin, prevent ourselves from 
descending, but by always striving to ascend; for as soon as 
we begin to stop, we descend. Not to advance is to go 
back; so that, if we wish not to go back, we must always 
run forward without stopping. St. Gregory, St. Chrysostom, 
St. Leo, and many other saints, say the same, and express 
themselves, almost in the same terms. But St. Bernard en- 
larges on this subject, in the following dialogue: W ell! will 
you not advance? — No. — Why not? will you go back? — 
By no means. — What will you do then?-— I will remain as 
I am, and be neither better, nor worse. — Then, you will do 
what is impossible. Immutability is a privilege appertain- 
ing to God alone, 'with whom there is no change, nor shadow 
of vicissitude.' 1 — 'I am the Lord,' says he, 'and I change 
not.' 2 But all things, in this world, are subject to a per- 
petual change. 'All of them shall grow old like a gar- 
ment,' says the royal psalmist, 'and as a vesture, thou shalt 
change them; but thou art always the self-same, and thy 
years shall not fail.' 3 Man, particularly, is liable to change 
and vicissitude: 'He fleeth as a shadow, and never continueth 
in the same state.' 4 In the road to perfection, continues 
St. Bernard, there is no medium, between advancing and 
going back. The pious are aware of this truth;— they never 
say, 'it is enough.' 

St. Gregory says that the true servants of God are like 
persons swimming across a rapid river, who, unless they 
incessantly bear up against the current, run great risk of 
being carried down. The course of life which they have 
adopted, is so contrary to the bent of corrupt nature, that if 
they do not continually urge themselves forward, they will 



1 James i, 17. 2 Mai. iii. 6. 3 Ps. ci. 23. 4 Job xiv. 2. 



£2 GENERAL MEANS TO ARRIVE AT 

infallibly be hurried back, by the impetuous torrent of their 
passions. Again, as sailors dread nothing so much as a 
calm, because then they consume their provisions, and may 
afterwards find themselves in want of the necessaries of life; 
so there is nothing more to be dreaded, by those who navi- 
gate the tempestuous sea of this world, than a dangerous 
apathy, which stops them in their course towards* heaven, 
The few virtues which they possess, soon prove inadequate 
to their spiritual wants, amid the various temptations which 
assail them on all sides, and they at last find themselves 
destitute of every help, and in an eminent danger of losing 
their souls. Wo to such as are surprised by a calm so 
dangerous! 'You did once run well,' says the Apostle, 
'who hindered you, that you should not obey the truth?' 1 
You went, at first, in full sail — what calm, or sand-bank has 
stopped you? Perhaps you fancy you have done enough, 
and think yourselves entitled to repose. But reflect, and 
consider well, that you have still a great way to go. Be 
persuaded that circumstances may occur, in which you will 
have need of more humility, more patience and fortitude, 
than you have hitherto had occasion to practise; and that 
you may find yourselves unprovided, at the time of your 
greatest danger — 'He that is just, let him be justified still; 
and he that is holy, let him be sanctified still.' 8 



SECTION in. 

To forget the good we have done, and look to what we have 
still to do. 

St. Jerom, writing on these words of our Lord, 'blessed 
are they that hunger and thirst after justice,' remarks that 
we are taught thereby never to think we are just enough, 
but always to aspire to greater perfection; and that a 



1 Gal. v. 7. 



2 Apoc. xxii. 11. 



CHRISTIAN PERFECTION. 



23 



most efficacious means to do so, is, to forget the good we 
have done, and to look to what we have actually to do. 
Happy the man, he says, who does not depend on what he 
did yesterday, but who considers what he has to do to-day! 
This means is strongly recommended by all the saints, and 
was used by St. Paul himself : 'Brethren,' he writes to 
the Philippians, 1 'I do not count myself to have appre- 
hended. But one thing I do : forgetting the things that are 
behind, and stretching forth myself to those that are before, 
I pursue towards the mark, for the prize of the supernal 
vocation of God, in Christ Jesus.' 

Thus, two things are to be done. In the first place, we 
ought not to rely upon the laudable actions we have per- 
formed, the virtues we have practised, or the good habits 
we may have acquired; but, on the contrary, we should en- 
deavor to forget them. This is important ; for the view of 
our improvement naturally inspires us with pride, esteem 
for ourselves, and contempt for others ; it causes us to be- 
come remiss, careless, and negligent. It leads to the evil 
mentioned above; — satisfied with the progress we have made, 
we cease to aim at a higher degree of perfection ; — we say, 
'it is enough,' and we are lost. 'Thou sayest, I am rich, I 
have need of nothing, — and thou knowest not, that thou art 
wretched, and miserable, and poor, and blind.' 2 

The next thing we have to do, after the example of St. 
Paul, is, to think seriously on what we are deficient in, to 
look forward, and see what God still requires of us. The 
man, says St. Gregory, who owes a thousand crowns, is 
not satisfied with having paid one or two hundred, but he 
makes every exertion in his power, to cancel the whole 
debt : so, in like manner, we ought never to think that we 
have done enough, as long as there remains any thing un- 
done ; but bearing in mind what we owe to God, the claims 
of his justice and the requisitions of his grace, we should 



1 Philip, iii. 13. 14. 



2 Apoc. iii. 17. 



24 



GENERAL MEANS TO ARRIVE AT 



constantly endeavor to comply with them. Nor are we to 
fear lest opportunities might be wanting to us, in the pur- 
suit of this generous undertaking. Our heavenly Father 
who wishes us 'to be perfect, as also he is perfect,' 1 will 
place within our reach all the means necessary to accom- 
plish it. Let us only take care to make good use of them. 
Never lose any degree of perfection, says, St. Ignatius, 
which, by the mercy of God, it is in your power to attain. 
Avail yourself of every circumstance which may enable 
you to practise acts of some virtue, — of patience in afflic- 
tions, humility in humiliations, mortification in privations 
and disappointments. 

By this fidelity to make use of all the means of salvation 
which the Lord gives us, and the help of fervent prayer, 
we shall obtain the most important of all graces; that with- 
out which, all the others are ultimately of no avail,— -the 
grace of perseverance. 

Many begin well, says St. Jerom, but few end well. 
Thus, we read in holy scripture, 2 that there went out of 
Egypt about six hundred thousand, besides women and 
children, and that two persons only entered the land of 
promise. It will avail us nothing to have begun well, un- 
less we also end well. In Christians, we consider not how 
they begin, but how they end. St. Paul began ill, but ended 
well ; Judas began well, but ended ill. What did it avail 
the latter to have been an apostle of Jesus Christ, and 
wrought miracles ? It is to perseverance only, that the 
crown is promised : 'He that shall persevere to the end, 5 
says the Son of God, 'shall be saved.' 3 Jacob saw Al- 
mighty God, not at the foot, nor in the middle, but at the 
top of the ladder, — to teach us, that it is not enough to begin 
well, nor even to continue to do well for a time, but, that 
we must hold on, and persevere to the end. What does it 
avail, says St. Bernard, to follow Jesus Christ, unless we 
overtake him at last ? St. Paul bids us 'run so, that we 

1 Mat. v. 48. 2 Exod. xii. 37. 3 Mat. xxiv. 13. 



CHRISTIAN PERFECTION. 



25 



may gain the prize.' 1 Thy race, O Christian! and thy 
progress in virtue ought to have no other bounds, than those 
which Christ prescribed to himself. He rendered himself 
obedient 'even unto death.' In vain, therefore, do we run, 
unless we continue to the last moment of our life. With- 
out this, we shall never obtain the crown. 



SECTION IV. 
To aim at what is most perfect, 

4 Be zealous for the better gifts — I yet show you a more 
excellent way.' 8 Our spiritual advancement will be greatly 
promoted by always aiming at what is most perfect Even 
the performance of our most indispensable duties will de- 
rive, from this habitual aspiration to perfection, that degree of 
goodness, without which it would cease to be meritorious. 
We are naturally so weak, and so much enfeebled by evil 
habits, that to attain an ordinary degree of virtue, our 
thoughts and desires should rise much higher. He who 
barely wishes to avoid mortal sin, will, soon or late, fall into 
it. But the man who firmly purposes, with the help of 
divine grace, to avoid venial sin and even the slightest im- 
perfection, adopts a sure means never to become guilty of 
any grievous transgression. Thus, when the Almighty 
gave us his commandments, he placed the greatest and 
most comprehensive at the head of all the others, in order, 
that knowing, at once, the perfection to which we are 
called, and aspiring to it, in all our actions, we should 
perform them with as much purity of intention and fervor 
of devotion, as we are able, and strictly bound to acquire. 

We often find persons who do not entirely neglect the 
care of their salvation, but who are unwilling to embrace 



1 ICot. vi. 24. 

3 



2 1 Cor. xii. 31. 



26 GENERAL MEANS TO ARRIVE AT 

the practices, and subject themselves to the privations of a 
pious life. The) say, that it is enough for them to live as 
most people do; that they have no desire to be religious; 
that if they be saved, it is all they wish. But, they are 
greatly mistaken. Whilst their language evinces a great 
"want of zeal and piety, they flatter themselves with vain 
hopes, which, judging from their present disposition, are 
not likely to be realized. 'For,' says our Lord, 'many 
are called, but few are chosen;' 1 and again, 'wide is the 
gate, and broad is the way, that leadeth to destruction, and 
many there are who enter by it:' 2 whence it follows, that if 
they live as the many, they will not belong to the chosen 
few, but they will be led to destruction. They have no 
desire to be religious, and yet they wish to be saved! — there- 
fore, they hope to be saved without being religious — but, 
that is impossible; because, 'narrow is the gate, and strait is 
the way, which leadeth to life. 53 The foolish virgins, 
whose lamps went out before the bridegroom came, and 
who had taken no oil with them, were excluded from the 
marriage feast. 4 The slothful servant, who hid the talent 
he had received, and took no pains to improve it, was cast 
out into the exterior darkness. 5 

'Be you, therefore, perfect, as also your heavenly Father 
is perfect.' 6 — 'Be ye the followers of God, as his most dear 
children.' 7 'Dearly beloved, we are now the sons of God; 
when he shall appear, we shall be like to him; every man 
that hath this hope in him, sanctifieth himself, as he also is 
holy.' 8 Look to Jesus Christ, 'who left you an example, 
that you should follow his steps.' 9 'He that saith he 
abideth in him, ought himself also to walk, even as he 
walked.' 10 

But, if so exalted a sanctity disconcerts you, look to the 

1 Mat. xx. 16. 5 Mat. xxv. 14—30. 8 1 John Hi. 2. .3. 

2 Mat. vii. 13. 6 Mat. v. 48. 9 1 Pet. ii. 21. 

3 Mat. vii. 14 7 Eph. v. 1. 10 1 John ii. 6. 

4 Mat. xxv. 1—12. 



CHRISTIAN PERFECTION. 



81 



saints, who were as weak as you are, born in sin as you 
were, subject to passions, temptations, and evil inclinations, 
as you are. They fought against them constantly; they 
conquered, and obtained a crown of glory. The church 
proposes their examples to you, and celebrates their feasts, 
in order to encourage you to imitate them on earth, whilst 
they pray for you in heaven. Let me exhort you to read 
their lives, and observe the particular virtues in which each 
of them excelled — the strength of their faith, the fervor of 
their love, the constancy of their hope, their patience, their 
humility, their self-de nial. They aspired to no other heaven, 
than that which you hope to obtain; they had no other 
means for obtaining it, than those which it is in your power 
to use. There is between you and them a similarity of 
vocation and assistance, on the part of God; let there be, on 
your part, a similar fidelity, a similar co-operation, and you 
too, 'according to the measure of the gift of Christ, 51 will 
become saints, that is, you will be admitted into the man- 
sions of bliss, which, though 'many, 52 are to be occupied 
only by saints; — for 'there shall not enter into them any 
thing defiled.' 3 



SECTION V. 

Not to neglect little things. 

'He that contemneth small things, shall fall by little and 
little.' 4 The doctrine contained in this text is of the utmost 
importance in a spiritual life. Great things carry with them 
their own recommendation, and we are exact to perform 
them with fidelity and diligence; but we generally neglect 
little things, which we are apt to think of no consequence. 
In this, however, we are greatly mistaken: one neglect leads 
to another; we insensibly lose that delicacy of conscience 

1 Eph. iv. 7. 2 John xiv. 2. 3 Apoc. xxi. 27. 4 Eccl. six. 1. 



28 



GENERAL MEANS TO ARRIVE AT 



which dreaded the least fault, and become, at last, indifferent 
to every thing connected with our spiritual improvement 
A knowledge of the human heart and of the force of habit, 
places this most important truth beyond the possibility 
of a doubt. None ever fell on a sudden into great sins, 
after having for a long time led a pious life. The descent 
from the summit of virtue to the depth of vice is seldom 
rapid. Cassian applies to this subject, a comparison taken 
from scripture. A house, he says, falls not to ruin all at 
once; but if by the negligence of the owner, the gutters are 
not kept in good repair, the rain will, gradually, rot the tim- 
ber, penetrate the walls, dissolve the cement, undermine the 
foundation, and the whole edifice will, at last, come to the 
ground. 'By slothfulness, a building shall be brought down, 
and through weakness of hands, the rain shall drop through. ' 1 

From these and similar considerations, the fathers of the 
church have been led to conclude that small faults are, in 
some measure, more dangerous, and ought to be shunned 
with more care, than great sins. The devil, they remark, 
does not generally tempt those who serve God faithfully, to 
omit duties of importance: he begins with such as seem of 
little consequence, and thus insinuates himself, as it were 
little by little, into their souls. The little account we make 
of small faults, prevents us from using proper means to 
correct them; they increase in number and in magnitude; 
our efforts to resist them, are less frequent and energetic; 
and the evil, which at first appeared trifling, becomes, by 
our negligence and habitual relapses, almost incurable. 

It matters not, says St. Austin, whether a ship be sent to 
the bottom by one great wave, or whether the water entering 
gradually through the chinks, sinks her at last. But when 
a vessel begins to leak, we must immediately pump the 
water out; so also must we, by vigilance, mortification, and ! 
prayer, continually endeavour to root out of our hearts 
every imperfection that may have found its way into it, and 
which, if neglected, might, soon or late, be our ruin. 

1 Eccl. x. 18. 



CHRISTIAN PERFECTION. 



^5 



We should also be extremely careful to neglect no oppor- 
tunity of improving ourselves by the practice of such virtues, 
as circumstances may place within our reach, however little 
and apparently insignificant they may be. Our perseve- 
rance and progress, depend principally upon this fidelity. 
God is always pleased to pour his blessings in great abun- 
dance on him, who is faithful in all things; he does not 
confine them to that general assistance, which is never 
wanting in temptation, but he bestows on him special and 
efficacious graces, with the help of which, he always 
triumphs over the assaults of the enemy. Hence the maxim 
of the gospel: 'He that is faithful in that which is least, 
is faithful also in that which is greater.' 1 But if we are 
unfaithful in little things, it is much to be feared that God 
will refuse to us that peculiar assistance, for the want of 
which we shall run great risk of being overcome in things 
of great importance; for, in the language of scripture, 'He 
that is unjust in that which is little, is unjust also in that 
which is greater.' 2 If we are not liberal towards God, but 
offer our gifts with a parsimonious hand, and act as if we 
were afraid of doing too much for him, we cannot expect 
that he will be liberal towards us, and lavish of graces, the 
abuse of which increases our guilt and heightens our trans- 
gressions. 

'He who feareth God,' says the wise man, 'neglecteth 
nothing;' 3 because he is aware that the slightest faults may 
lead, 'by little and little,' to great crimes; that, when wilful, 
they 'grieve the Holy Ghost;' and that, having an irrecon- 
cilable enemy, from whom we can expect neither peace nor 
truce, the only means to overcome him, is to secure the 
assistance of heaven by our fidelity in all things which 
are connected with our salvation, and have a tendency to 
promote our spiritual advancement. 

1 Luke xvi. 10. 2 Luke xvi. 10. 3 Eccl. vii. 19, 



■5 



GrEKERAL MEANS TO ABBI7E At 



SECTION VL 
To attend to particulars. 

A general wish to save our souls and become religious? 
is laudable and necessary, but it does not suffice; we are to 
go further; to render it useful and efficacious, we should 
ad to particulars; and carefully examine whether there 
be nothing in our conduct repugnant to the calls of duty, 
the dictates of conscience, and the principles of our holy 
religion — whether we comply faithfully with what God 
demands of us, according to the peculiar dispositions of his 
providence in our regard, in a word—whether we 'decline 
from evil and do good.' 1 

>The enlightened Christian,' says Dr, Fletcher,' examines 
whatever he does, or proposes; whatever he thinks, or 
desires. Discussing, for example, the character of the 
ordinary transactions of life — he says to himself: — 'Is 
there nothing in this undertaking, that is wrong? nothing 
in this traffic, that is criminal? nothing in this attachment, 
fcliat is dangerous? nothing in this conversation, that is 
uncharitable? 1 nothing in this — V He views these things 
in a great variety of their bearings; adopting none of them 
until a well-founded conviction has removed every serious 
apprehension respecting their propriety. In like manner, 
in relation to his affections and desires, he proceeds with 
the same anxious caution. Aware, that self-love is apt to 
deceive, and that its decisions are for ever at variance with 
those of virtue, — he is very frequently interrogating his 
conscience, and asking it the awful question: — 'Is there here 
no passion? no bad propensity? no self-love, or partiality? 
nothing that religion blames, or that innocence condemns?' 
In short, in every action, and occurrence; under every per- 
plexity and doubt, the prudent Christian adopts this, as his 
leading maxim, — to consult always the rule of virtue, and 
to do nothing, which he cannot reconcile vrith its dictates? 



1 Ps. xxxyL 27 



CHRISTIAN PERFECTION. 



5 Si 



'To this precaution, the pious Christian is careful to 
superadd this equally important principle, — To do always 
that, which) besides being manifestly becoming, is also at the 
same time, most conducive to his sanctif cation. It is the 
observance of this maxim, that finishes, what the foregoing 
had begun, — engages men to do the will of the Father, that 
is in heaven; and prepares them for bliss.' 

It is said of Apelles, that, in whatsoever business he might 
be engaged, he never let a day pass without exercising him- 
self in his own profession, by painting something or other. 
For this favorite art, he always would find out some time 
amidst his other employments; and to excuse himself from 
going into company, he used to say: 4 This day, I have not 
as yet drawn one stroke with my pencil.' In like manner, 
let no day pass without making some advancement in virtue. 
Practise, daily, some act of mortification, and correct some 
fault you were accustomed to commit; examine your con- 
science, at noon, and if you perceive that you have done 
nothing in the morning conducive to your improvement — » 
mortified yourself in nothing — performed no act of humility 
when occasions offered themselves, believe that you have 
lost so much time, and make a firm resolution not to let the 
remaining part' of the day pass in the same manner; renew 
your examination, at night, with regard to the forenoon; and 
you will find it impossible to observe these rules, without 
making, in a short time, considerable progress in the way 
of perfection. 



SECTION VII. 

To commit no fault deliberately, and faithfully keep oar 
good resolutions. 

It is of the utmost importance, in order to attain per- 
fection, never to commit any fault deliberately. There are 
two sorts of venial sins; one, into which the most pious 



$S GENERAL MEANS TO ARRIVE AT 

may fall, through frailty, ignorance, or inadvertence-— al- 
though there is, generally, some negligence on their part. 
These faults should be to them a subject of humiliation 
rather than a cause of affliction; for God will not on that 
account abandon them, but, on the contrary, he will grant 
them new graces, and animate them with fresh courage, 
when, upon these occasions, they will have recourse to him 
with more humility and greater diffidence of themselves. 
There is another species of venial sins, into which they, 
who are cold and remiss in the service of God, fall, wil- 
fully, and deliberately. These faults are a very great ob- 
stacle to the reception of those graces which God, in his 
infinite goodness, would have bestowed on us, if we had 
not committed them. They are also the cause why we 
find no comfort or satisfaction in prayer; and why God 
ceases to impart to us those spiritual consolations and 
favors, which he was accustomed to bestow. So that, if we 
desire to advance in christian perfection, we must be very 
careful never to commit a wilful, or deliberate fault. Those 
we daily commit, through ignorance or inadvertence, are 
but too many, without adding greater ones to them. 

One of the principal obstacles to the reception of God's 
graces, is our not putting into execution the good reso- 
lutions, which we have already taken. The longer we 
delay making good use of the graces God has given 
us, the longer he defers giving us new ones; and the 
more we endeavour to put in practice the good resolu- 
tions which we have formed with his assistance, the more 
is he inclined to bestow on us his heavenly gifts. The 
parable of the nobleman,! jwho called his servants and 
divided his money amongst them, that they might trade 
during his absence, and who at his return appointed them 
governors of as many cities as they had gained talents, 
plainly shows us what we are to expect from Almighty 
God, if we make a good use of his gifts. This nobleman 



1 Luke ch. xix. 



CHRISTIAN PERFECTION. 



was pleased to recompense the fidelity and industry of his 
servants, with great liberality, so God, if we make good use 
of the means he has given us to improve ourselves, will 
recompense our fidelity with new graces, and additional 
blessings. On the contrary, if we do not faithfully follow 
the impulse given to our souls by divine grace, we shall 
not only stop the course of the heavenly communications, 
by which they were enriched, but we shall be deprived of 
the gifts which had been given us, and severely punished 
for not having improved them. 



SECTION VIIL 

To be faithful to our spiritual exercises, to imitate the most 
virtuous, and show good, example to all. 

We have already remarked, that a Christian should never 
stop in the pursuit of virtue. Let us also bear in mind, 
that in our spiritual career, we shall become more weary 
by halting, than by constantly advancing on our way. St 
Ambrose says, that, as it is less difficult to preserve our 
innocence, than to repent truly, so it is much easier to per- 
severe in the fervor of devotion, than to recover it, when 
we have once lost it. If our heart grows cold and begins 
to harden, we shall find it extremely difficult to warm, and 
soften it again. 

Fidelity to our spiritual exercises and such religious 
practices as we have prescribed to ourselves, with the 
approbation of our director, is the ordinary, and sometimes, 
the indispensable preservative against this evil. Many, who 
had made considerable progress in virtue, have lost the 
zeal and piety which at first animated them, for not having 
attended faithfully to their habitual devotions; — for having 
neglected meditation, spiritual reading, the frequent recep- 
tion of the sacraments, &c. Their piety diminished in 



S4 GENERAL MEANS TO ARRIVE AT 

proportion to the frequency of their omissions, and it was 
extinct, when they became habitual, Those, on the con- 
trary, who are faithful in the performance of their religious 
duties and devotional exercises, not only persevere, with 
ease, in the line of conduct which they have chosen to fol- 
low; but, acquiring new strength by their continued exer- 
tions, they find themselves able to accomplish what is most 
arduous in the great work of christian perfection. Thus 
the saying of the wise man, that Hhe slothful hand hath 
wrought poverty, but the hand of the industrious getteth 
riches,' 1 is verified in these two sorts of persons. 

Let us be very exact, says St. Basil, in giving to God the 
time allotted for spiritual exercises; and as whenever we 
have not been able to eat or sleep at the usual time, we are 
sure to make up for it afterwards; so, if we should be 
unavoidably prevented from saying our prayers or exam- 
ining our conscience at the appointed hours, we ought to 
supply the omission, as soon as we possibly can. 

There are persons who postpone, shorten, and sometimes 
omit entirely the spiritual exercises which they have been 
in the habit of performing, when they feel no actual or 
sensible devotion; falsely imagining that they could derive 
no benefit from them whilst their spirits are depressed, and 
a mournful gloom hangs over their minds. This is a 
dangerous illusion. Doubtless, when we experience no 
sensible devotion, we are less pleased with our ordinary 
exercises of piety, but God is not less pleased with us; and 
they will often prove more beneficial to our souls, and, in 
the end, the source of greater consolation, than those which 
we perform with ease and alacrity. Hence the advice of 
the apostle St. James: 'Is any of you sad? — Let him pray.' 2 

To consider attentively the lives of the most perfect, and 
propose them to ourselves as models for our imitation, 
is a practice greatly conducive to our spiritual advance- 
ment. As the bee extracts from every flower its most pure 



1 Prov. x. 4 



2 Chap. v. 13. 



CHRISTIAN PERFECTION. 



55 



and exquisite substance to make honey; so a religious, says 
St. Anthony, ought to observe every man in his commu- 
nity, and learn, from one modesty, from another silence, 
from a third fervor, from a fourth obedience and resigna- 
tion; in a word, he ought to imitate what he finds most 
commendable in each. The same must be recommended 
to persons who live in the world; for although 'the charity 
of many hath grown cold,' 1 there still can be found, in 
every profession, examples of piety, and true devotion, 
worthy the imitation of the most zealous and fervent. 
This laudable disposition to look to the virtuous and pious, 
and endeavour to imitate them, would be both a cause of 
humility, a powerful stimulus to perfection, and a source 
of peace and happiness in society. Charillus, king of Lace- 
demon, being asked what sort of republic he considered 
to be the best: 'that,' said he, 'wherein the citizens strive, 
with commendable ambition, who shall be most virtuous.' 

Men are much more affected by what they see, than by 
what they hear; to be convinced that a thing is practicable, 
they have only to see another do it. Every one is aware 
of the force of good example. The saints have under- 
stood, and felt its magic. St. Bernard declares that the 
sight of certain religious, who were remarkable for their 
zeal and charity, imparted joy and consolation to his soul; 
that the very thought of them, when they were absent, and 
even after their death, made such an impression upon him, 
as to draw tears from his eyes. 'The memory of Josias,' 
says Ecclesiasticus, 'is like the composition of a sweet 
smell, made by the art of a perfumer.' 2 

But whilst we endeavour to follow the footsteps of the 
most virtuous, let us also show good example to others, 
and edify them by our own conduct. 'Let your light,' says 
our divine Master, 'so shine before men, that they may see 
your good works, and glorify your Father who is in 
heaven." In the highest, as well as in the lowest class of 

1 Mat. xxiv. 12. 2 Eccl. xlix. t 3 Mat. v. 16. 



36 



GENERAL MEANS TO ARRIVE AT 



society, whether we associate with the pious, or are com- 
pelled to live among the wicked, let us have 'our conversa- 
tion good, that, considering us by our good works, they 
may glorify God. M Thus shall we be 'the good odour of 
Christ in them who are saved, and in them who perish.' 2 



SECTION IX. 

To remember the zeal we experienced, at the beginning 9 of 
our conversion, and reflect on the motives by which we 
were then animated. 

An ancient religious asking abbot Agatho, how he should 
behave himself, the good abbot answered him, that he 
should remember how he had behaved himself the first day 
he left the world, and was received into the convent; 
and continue to do still, as he had done then. In like 
manner, every one will do well, often to call to mind what 
his sentiments were, when he first resolved upon leading a 
christian life and forsaking his evil ways by a sincere 
conversion, and understood the necessity and happiness of 
serving God, and loving him above all things. Both the 
young and old, by taking a retrospective view of their past 
life, will, generally speaking, be able to recollect a time, 
when they were careful, perhaps fervent, in the discharge 
of their religious duties; when 'to shun evil and do good,' 
was the constant object of their zealous endeavors. Let 
them call to mind those happy days, and reflect, that the 
motives which urged them then, are no less cogent, at the 
present time; that virtue has not lost its attractions and its 
charms, nor vice its deformity and awful consequences — 
nor hell its fires, nor heaven its joys — nor God his claims 
upon them. By these considerations, they will be led to 

5 I Pet. ii. 12. 2 2 Cor. ii. 15. 



CHRISTIAN PERFECTION, 



87 



experience a salutary shame at their present carelessness 
and indifference, and resolve to resume their former works, 
with such zeal and fervor as may secure their perseverance. 

Not only will you find it useful thus to think on the zeal 
and devotion which you felt, when you first began to serve 
God; but you will also derive great benefit by acting, every 
day, as if you just began. By following this method, you 
will not be satisfied, merely with not having abated in that 
fervor, which you experienced, at first; but you will endea- 
vour continually to increase it, by applying yourself, daily, 
to gain and lay up new treasures for heaven, as if hitherto 
you had gathered nothing. 

Another means, which will assist us much in acquiring 
perfection, is that made use of by St. Bernard. Often calling 
to mind the grace of his vocation, he asked himself: Ber- 
nard, Bernard! for what purpose clidst thou come hither? 
How appropriate this question would be to those, who, 
though they have not been called to live in a monastery, 
yet have once led a religious life! — who, 'finding no repose,' 
no peace, in the pleasures the world could afford, 'entered 
the ways of life,' and fixed their abode 'in the inheritance 
of the Lord!' One might ask himself, what were my inten- 
tions, when, after making a general confession of my past 
life, I forsook the paths of vice, and began to relish and 
practise virtue? Another will say: What had I in view, 
when I renounced that criminal course of iniquity, in which 
I was once involved? when I was reconciled to my enemies? 
when I restored ill-gotten goods? &.c. A third will put 
himself the question: What did I mean, when, justly 
alarmed at the consideration of my daily neglects and 
habitual carelessness, I, at last, resolved upon devoting 
myself entirely, and without reserve to the service of my 
God? — was it not that I should persevere? and, by perse- 
verance, obtain the crown of life? 
Those who, through a peculiar mercy of God not granted 
4 



38 GENERAL MEANS TO ARRIVE AT 

to many, have been converted to the true faith, will find in 
such interrogations a powerful stimulus to the practice of 
every christian virtue, and even to the highest degree of 
perfection. Why, a convert will ask himself, did I renounce 
the errors in which 1 had been educated, and profess truths, 
which I had been taught to regard as impositions and 
fables? — It was, doubtless, because I was convinced that 
this change was necessary; for 'without faith it is impossible 
to please God;' 1 and 'he that doth not believe is already 
judged.' 2 Out of the church, there was no salvation for 
me — I entered it. But, without piety and the love of God, 
I should not be saved, even within the pale of the church; 
therefore, I must 'join with my faith, virtue; and with 
virtue, knowledge; and with knowledge, abstinence; and 
with abstinence, patience; and with patience, piety.' 3 I must 
'labor the more, that by good works, I may make sure my 
vocation and election.' 4 



SECTION X. 

To derive advantage from sermons, and other religious 
instructions. 

The sermons, and other religious instructions, which we 
have an opportunity to hear every Sunday, and sometimes 
oftener, are most efficient means to promote our spiritual 
advancement, and for the abuse of which we shall have to 
give a strict account to God. But to derive from them the 
benefit they are calculated to impart to our souls, let us 
take care, in the first place, not to go to hear a sermon, 
merely because it is part of a christian's duty to do so; but 
with a true and earnest desire to improve thereby. St. 
Chrysostom remarks, that, as hunger is a sign of good 

1 Heb. xi, 6. 2 John ill. 18, 3 2 Pet. i. 5. 6. 4 2 Pet. i. 10. 



CHRISTIAN PERFECTION • 



health, so an ardent desire to hear the word of God, is a 
proof of the soul's good disposition. On the contrary, to 
feel no relish for religious instructions, is a sure mark of 
our soul's being in a dangerous condition. 'He that is of 
God,' says our divine Master, 'heareth the words of God. 
You hear them not, because you are not of God.' 1 

In the second place, to improve ourselves by the sermons 
we hear, we must not hear them with a spirit of curiosity — 
to observe the good language, the delivery, the graceful 
action, the beauty of the thoughts of the preacher. This 
disposition is the cause, why many profit so little by hear- 
ing sermons. We should attend to the substance of the 
discourse, the instructions, and important truths which it 
contains. Holy Scripture tells us, that when Esdras 2 read 
the law of God to the people of Israel, they were all so 
moved, that reflecting upon their past lives, and comparing 
their actions with that divine law, which ought to have been 
their rule, they wept bitterly. It is after this manner, we 
ought to hear sermons: with a wholesome and profitable 
confusion for our faults; comparing our lives with the doc- 
trine we hear preached; examining the difference there is 
between what we are, and what we ought to be; consider- 
ing how far we are from the perfection to which we are 
called. 

The third disposition I wish to recommend, is, not to go 
to church with a view to hear something new, or extraor- 
dinary. The great truths of religion, the fundamental 
maxims of salvation, are adapted to all capacities: plain and 
convincing of themselves, they require no borrowed orna- 
ment to be pleasing and consoling; no effort of imagina- 
tion, to be understood, and relished. The class of readers 
for whom this little work is principally intended, know 
them well enough; but they neglect to practise them; and 
therefore, their object in attending to relfgious instruc- 



1 John viii. 47. 



2 2 Esd. c. viii. 



10 



GENERAL MEANS TO ARRIVE AT 



tions ought to be, to hear them again, to think and meditate 
on them, and make them the rule of their conduct. St. 
Austin remarks very judiciously, that the understanding is 
quick and ready, but the will is slow. Whence follows the 
necessity of dwelling often upon the same subject, until we 
have deeply impressed it upon our minds, and reduced it 
to practice. 

In the fourth place, we should apply to ourselves what 
we hear. An ancient preacher, speaking on this subject, 
addressed himself to his congregation in the following lan- 
guage: 'You are like those whose employment is to carve 
at great men's tables, and help others, without taking any 
meat for themselves. When you hear me make this or 
that remark, you immediately say: An excellent reflection 
indeed, and very proper for such a one! this is quite adapt- 
ed to one of my acquaintance! if such a one were here, 
oh! how it would suit him! — and, notwithstanding, after 
all this carving for others, you keep nothing for yourselves. 
I would have you all to be guests, and not mere carvers.' 
Coarse as this simile is, it conveys plainly an important 
truth, and is indeed applicable to many. 'A man of sense,' 
says the son of Sirach, 'will praise every wise word he shall 
hear, and will apply it to himself.' 1 Let us follow that 
rule, and take care not to be like those 'who see a mote in 
their brother's eye, and see not a beam in their own.' 2 

If there is nothing in a sermon that concerns you, 
at present, yet, neglect not to hoard it up in your 
mind, for the future; perhaps you will soon stand in need 
of it. By this means, you will turn every thing that you 
hear to your advantage; and you will derive a real benefit 
from it, either for your amendment, or your perfection. 

In the fifth place, we ought to be convinced that the word 
of God being the spiritual food of the soul, we should 
endeavour to remember something in particular, every time 



1 Eccl. xxL 18. 



2 Mat. vii. 3. 



CHRISTIAN PERFECTION. 



41 



we hear it preached, and lay it up in our hearts, that we may 
derive from it strength and resolution, should the time come, 
when it will be necessary to put it in practice. 'The seed 
that fell on the good ground, are they who, in a good and 
perfect heart, hearing the word of God keep it — and bring 
forth fruit, in patience, 51 — 'Thy words have J hidden in my 
heart, that I may not sin against thee. 52 

After hearing sermons and other religious instructions, 
with these holy dispositions, let us finally have recourse to 
prayer, that we may obtain God's grace to keep, and fulfil 
our resolutions. Let us be 'doers of the word, and not 
hearers only — deceiving ourselves.' 3 'For, not the hearers 
of the law are just before God; but the doers of the law, 
shall be justified.' 4 

1 Luke via, 15. 2 Ps. czviii. 11. 3 James i. 22. 4 Rom, ii. 13. 



CHAPTER III. 

ON THE PERFECTION OF OUR ORDINARY ACTIONS. 



SECTION I. 

The importance of sanctifying our ordinary actions. 

It is not sufficient for our advancement and perfection, 
that we do good things, but we must do them well. St. 
Jerom understanding that St. Paulinus praised him for living 
In the place where our Saviour Jesus Christ accomplished 
the mysteries of our redemption, wrote thus to him: It is 
not to live in Jerusalem, but to live well in Jerusalem, which 
is worthy of praise. This answer became afterwards pro- 
verbial among the holy inhabitants of the desert, and showed 
them that neither the place, nor the habit, but purity and 
sanctity of life, make true Religious. In like manner, the 
reading of good books, prayer, works of mercy and charity, 
will not, of themselves, sanctify us. The good of which 
they are calculated and intended to be the source, depends 
upon the manner in which we apply ourselves to them. To 
pray with attention and devotion, to approach the sacraments 
with due preparation, to assist the poor, visit the sick, &c. 
through motives of charity, and without ostentation or pride; 
in other words, to do all these things well, is pleasing to 
God, and useful to us;— but the spiritual benefit which we 
derive from them, is commensurate to the purity of our 
intention, and the fervor of our devotion. 

The Son of God tells us, in the parable of the sower, that 
the seed which was sown in good ground, brought forth 
thirty, sixty, and a hundred-fold; 1 pointing out thereby three 



1 Mat. xiii. 8. 23. 



PERFECTION OF OUR ORDINARY ACTIONS. 43 

different degrees of virtue, in those who serve God; that is, 
those who begin, those who have made some progress, and 
those who are arrived at perfection. Many are the Chris- 
tians who, externally, do the same things, perform the same 
exercises of piety, and apply to the same good works; but 
what difference in the fruit they reap from them? In some, 
they produce a hundred-fold, because they perform them 
with great fervor, and a great purity of intention; and these 
are perfect. In others, they produce sixty; and these are 
they who have made some progress towards perfection, but 
who have not, as yet, reached its summit. Others again, 
reap but thirty for one, and these are beginners only, in 
God's service. Let every one see at which of these degrees 
he has arrived. — -And God forbid that any should find them- 
selves in the number of those of whom St. Paul says, that 
'they build upon a good foundation with wood, hay, and 
stubble — to burn in the day of the Lord. 51 Take care, 
therefore, not to do your duty out of human respect, to please 
men, or to gain their esteem; for it would be raising a build- 
ing of wood and straw, to burn, at least in purgatory. But 
endeavour to perform all your actions with the greatest per- 
fection and the purest intention, and thus, you will, as St. 
Paul speaks, erect a structure of 'gold, silver, and precious 
stones.' 

Nor is it necessary that these actions should be great, 
extraordinary, or heroic: the most simple and ordinary of 
our duties, as Christians, and according to our state of life 
and profession, are to be the ground-work of our perfection. 
'To sanctify your ordinary actions,' says Dr. Fletcher, 'sea- 
soning whatever you are employed about, by a good inten- 
tion, and infusing into it a spirit of religion, is a method, 
which, beyond any other, contributes to facilitate the attain- 
ment of perfection. However little the generality of man- 
kind may think of this happy art, and little, of course, as 



1 1 Cor. iii. 12. 



44 



PERFECTION OF OUR 



they cultivate it, yet is it, in reality, the grand secret of 
christian wisdom; the principal injunction of piety; the 
main source of the divine favor; and the great parent even 
of temporal satisfaction, — because it sweetens the discharge 
of every duty, and occupation.' 

'In the designs of God, not only are your ordinary actions 
intended to promote your salvation, but they are intended 
even to be its chief, if not its sole, foundation. Upon them 
it is, that your best hopes of heaven are grounded. They 
are the 'talents' intrusted to you, from whose discreet and 
prudent management you are to make your eternal fortunes. 
And then, too, it is a fact, — such is the divine goodness in 
accepting our little offerings, — that, in the series of your 
daily duties, there is not one occupation so insignificant; nor 
in the order of your actions, one action so mean and trifling, 
which, by the aid of a little piety, may not be rendered 
eminently pleasing to your heavenly Father; and useful 
consequently to your eternal interests. Even the very feel- 
ings and ideas, which pass so rapidly across the mind, 
become by the spirit of religion, important; and are enno- 
bled into the principles of sanctincation. 15 

'Appealing to the example of the saints, what do you find, 
was the great principle of their sanctity? or what the means, 
which they considered the chief basis of their salvation? 
It was the sanctification of their ordinary occupations. 
Impressed deeply with the wise conviction, that every action, 
however in itself insignificant, might easily be rendered a 
seed of grace, and a source of happiness,— -they were careful 
to let none of them pass away neglected. Did, then, any 
thing occur to them, that was afflicting? They bore it, in 
a spirit of resignation. — Aught arrive, that was humiliating? 
They received it, in a spirit of meekness. — Had they any 
thing to do that was difficult? They did it as an act of 
penance. — Any thing to accept that was pleasing? They 
accepted it with the feelings of gratitude. By these arts it 



ORDINARY 1 ACTIONS. 



45 



was, — these easy and simple arts, — much more than by any 
distinguished actions, — that the saints attained perfection. 
By their means, they culled grace from every accident, and 
event; became gradually strong in virtue; triumphed over 
the enemies of their salvation; and finally conquered heaven.' 

These truths are, at once, a comfort and an encourage- 
ment to those Christians, who, by the mercy of God, are 
already regular in the observance of their duties: they may 
become perfect without doing any thing more than what 
they do; but, by doing it well; not merely through habit, 
and, as it were, mechanically. To them we may say, in the 
words of Moses to the Israelites: 'The commandment, that 
I command thee, this day, is not above thee, nor far off from 
thee; but the word is very nigh unto thee, — that thou mayest 
do it.' 1 The Greeks, says St. Anthony, who devoted them- 
selves to the study of wisdom, undertook long voyages, both 
by sea and land, underwent great labors and hardships, and 
exposed themselves to imminent dangers to attain it. But 
you, to acquire virtue, which is true wisdom, are not obliged 
to go far, nor risk your lives; you need not even go out of 
your own houses, for there you will find it; nay, Hhe king- 
dom of God is within you.' 2 Do well, what your duty 
requires of you: be humble, patient, charitable, resigned, &c. 
as circumstances present themselves to practise these virtues. 
Such is the perfection which God expects from you. 



SECTION II. 

Means to sanctify our ordinary actions. 

The first means which the saints employed, to sanctify 
their ordinary actions, was to do them purely for God, and 
in conformity to his holy will. The second was, to bear 



1 Deut. xxx. 11. 



2 Luke xvii. 21, 



40 



PERFECTION OP OUR 



in mind that they did them in his presence; that he saw 
them, heard them, and knew the motives which prompted 
them to act. 'To him,' says Dr. Fletcher, 'by a pure inten- 
tion, they referred whatever they did, or undertook: and 
they perfumed the offering by the incense of frequent prayer. 
Not an action so trifling that they did not consecrate in this 
manner. It was upon the principle of the obligation of 
consecrating all their actions thus, and of the benefit, which 
resulted from such consecration, that they endeavoured 
always to keep God before their eyes, and to walk atten- 
tively in his presence.' We shall resume this subject, and 
show the excellence and practice of this means of perfec- 
tion, in the sequel. 

Another means to do all our actions with all the perfec- 
tion of which they are susceptible, is, to apply to each of 
them, as if it were the only one we had to do — to say our 
prayers, to read religious books, to study, to work, &c. as 
if we had nothing else to think of. To let nothing hurry 
us, nothing disturb us, in what we are doing; not to suffer 
one action to clash with another, but apply ourselves totally 
to what we are about. Thus, when we are at our prayers, 
let us not think of any thing else; not even of the duties of 
our profession or employment. Those thoughts, however 
good they may be, would then, tend only to divert our atten- 
tion from God, and from what we are praying for. Let us not 
lose the peace of our soul, and even the necessary presence 
of mind, by vain, and dangerous apprehensions of evils, 
which perhaps, will never come: 'Sufficient for the day is 
the evil thereof.' 1 The attention and application required to 
do well, what we are actually doing, are enough to engage 
all our thoughts, at that time, without anticipating that 
which must be done afterwards. This conduct is confor- 
mable to dictates of reason, and the pagans themselves 
recommend it: Let us do what we are about at present, says 



1 Mat. vi. 34. 



ORDINARY ACTIONS. 



47 



Aristippus, without thinking of what is either past or to come, 
And Plutarch relates that whilst the priests were offering 
sacrifices to the gods, there was a person appointed to cry 
out to them, 'Do what you are doing.' 

Happy, indeed, should we be, if we could so perfectly 
govern our imagination, that we never thought of any thing 
else than what we are actually employed about ! But, unfor- 
tunately, such is not the case. When our whole attention 
should be taken up with what we are doing, a thousand 
thoughts present themselves, which divert our mind from 
it. Ill-timed uneasiness about the past and premature fore- 
sight into the future, often prevent us from bestowing on 
the performance of each of our duties all the care which is 
required to render it acceptable to God. Let us, therefore, 
do every thing with undivided attention, and in due time; 
guard, equally, against sloth and precipitation; and never 
let one occupation clash with, or encroach upon another. 

A fourth means not only to sanctify our actions, but to 
direct us in the choice of them, is to think of death. Have 
always your last hour before your eyes, says St. Basil; 
when you rise in the morning, doubt whether you shall live 
till night; and when night comes, do not assure yourself 
that you shall live till the next morning. St. Bernard goes 
farther; he wishes us to pause before every action, and ask 
ourselves this question: Were I about to die, would I do 
this? How many dangerous and sinful actions should we 
avoid, and with what perfection should we perform those 
which duty prescribes, if we adopted these salutary prac- 
tices! Thus, for instance, with how much care would we 
not prepare for confession and communion, if we thought 
that it was the last opportunity we should have to receive 
these sacraments! with what fervor and attention would we 
not say our prayers, if we knew that it was the last time 
given us to ask God's pardon for our sins, and implore his 
mercy! It is reported of a holy religious, that his superior 



43 



PERFECTION OF OUR 



seeing him in great danger of death, acquainted him with it, 
and advised him to confess, as if he were presently to die: 
God be praised, said the sick man, lifting up his eyes and 
hands to heaven, for these thirty years I have always made 
my confession, as if 1 were to die the next moment. It is 
after this manner we ought to perform all our actions. If 
we remain faithful to this practice, death will never find us 
unprepared. 

One of the best means to know whether we walk up- 
rightly before God, is, to examine whether, in the condition 
we are in, and in the very action we are about, we should 
be willing to be surprised by death. If we find that, at this 
very moment, and in the very action we are doing, we 
should not fear death, let us be satisfied; and, relying on 
God's goodness, live happy and contented. But, if we 
should not wish to die in our present state and occupation, 
but should wish our death to be deferred for some time, till 
the things, which take up our thoughts at present and hinder 
us from our duty, are over, — let us consider this as an 
evident sign that we are not so solicitous as we ought to be 
about our spiritual advancement, and fear for our salvation. 
For, as Thomas-a-Kempis says, if we had a good con- 
science we would not fear death; because it is sin, and not 
death, which we ought to dread. Therefore, since we 
fear it so much, it is a sign that our conscience reproaches 
us with something, and that our accounts with God are 
not in a good state. A steward who has his accounts in 
good order, is anxious to give them up; but he, whose ac- 
counts are not in order, is always afraid lest they should be 
called for, and thinks of nothing but how to gain time and 
defer giving them up, as long as he can. 

Let every one examine himself frequently on this point; 
and, if he finds he is not in the state in which he would 
wish to be when he comes to die, let him do what he would 
wish then to have done. Remembering that happy is he, 



ORDINARY ACTIONS. 



49 



who is such during his life, as he desires to be at the hour 
of his death. 

It is true we may repent before we die, and be converted; 
but, He who has promised pardon, says St. Gregory, to those 
that repent, has not promised a next day for repentance, to 
those who sin. We generally say that there is nothing more 
certain than death, and nothing more uncertain than the hour 
in which it will happen — 'Be ready, for at what hour you 
think not, the Son of Man will come.' 1 'The day of the 
Lord shall so come as a thief in the night — when they shall 
say, peace and security, then shall sudden destruction come 
upon them.' 2 The saints observe, that it is a very great 
mercy of God that the hour of death should be uncertain, to 
the end that we may always be prepared for it. The last 
day is unknown, says St. Austin, in order that we may be 
ready every day. Moreover, this uncertainty, as St. Bona- 
venture remarks, detaches us from temporal things; for, 
knowing tteat we may lose them, when we least expect it, 
we are not apt to set much value on them. 'Thou fool P 
said the Lord to the rich covetous man, 'this night, do they 
require thy soul of thee: and whose shall these things be 
which thou hast provided ?' 

One of the temptations which the devil most commonlv 
makes use of to deceive the greatest sinners, is, to hide from 
them these plain and awful truths, and to make them believe 
that they will have time for all — that, one day or other, they 
will mend their lives, and be reconciled with their Maker. 
And, not only they, but many who have not entirely given 
up the care of their salvation, are retarded in their progress 
towards christian perfection, by similar temptations: they 
remain careless in complying with their religious and 
spiritual duties, on the false pretence, that, at present, they 
are not able to discharge them so well as they fancy they 
will, at some future period. Those persons, because they 

1 Luke xii. 40. 2 Thes. v. 2. 3. 3 Luke xii. 20- 
5 



50 



PERFECTION OP OUE 



have not the same opportunities of doing good, that they 
might have, do not improve those which they actually pos- 
sess. Others, because they cannot do all that they would 
wish to do, are discouraged, and do nothing — Beware of this 
fatal temptation. 

When St. Ignatius retired to Manresa, to live in the prac- 
tice of continual penance, the devil presented this thought 
continually to his mind— Is it possible you should be able 
to lead so hard and painful a life during fifty or sixty years, 
which probably you have still to live ? To overcome 
similar temptations, arising from the fear of not being able 
to persevere a long time in the pursuit of perfection, amid 
the many difficulties by which they are encompassed, some 
persons will find it extremely useful to look no further than 
the present day. This means will be calculated to prevent 
them from desponding, and being dismayed by the anticipa- 
tion of future evils, which their pusillanimity unduly mag- 
nifies. It is well adapted to their weakness. Let them, in 
the morning, resolve to keep their resolutions till noon; at 
noon, renew them, till night; and so, by degrees, and little 
by little, they will become stronger, more firm, more gene- 
rous. They will learn to use violence with themselves, 
and to govern their passions. God will reward their fidelity 
and renewed exertions, by more frequent and abundant 
communications of his grace: 'he will teach their hands to 
fight, and their fingers to war, 51 that they may obtain a 
complete victory over themselves and their evil inclina- 
tions. 

I have said that this means was well adapted to the weak- 
ness of many. For, if we were strong, if we were fervent, 
if we truly loved God, it would not be necessary to pro- 
ceed by degrees, and hide the labor and difficulty from our- 
selves; because a true servant of God is not terrified either 



1 Ps. cxliii. 1 



ORDINARY ACTIONS. 



51 



by the length of time, or the difficulty of things; but, in 
God's service, he thinks all time short, and the pain and 
labor which he undergoes, appear to him sweet and easy. 
He does not bind himself, says St. Bernard, for a year or 
some certain time, as a mercenary does; but he consecrates 
himself, forever, to God's service. By this generous con- 
secration of himself, without reserve, and without limitation 
of time, the just man 'being made perfect in a short space, 
fulfils a long time.' 1 That is to say, as the same saint ex- 
plains this text, he lives many years in a few days; because 
such is his love for God, and such his fervor in his service, 
that, if he should live a hundred thousand years, he would 
employ them all to love and serve him faithfully. Thus, 
the will which he has to do so, is as meritorious as if 
he actually did it; and God, who knows the bottom of 
his heart, the extent of his resolutions, and the greatness of 
his zeal, rewards him accordingly. St. Paul, by a particular 
revelation from Almighty God, was sure, that neither death, 
nor life, — nor things present, nor things to come, — would 
be able to separate him from the love of God. 2 That it will 
be so with regard to himself, by the help of divine grace, 
ought to be the hope of every good Christian. 



1 Wis. iv. 13. 



% Rom. viii. 38. 



CHAPTER IV. 



ON PURITY OF INTENTION, 



•Man seeth those things that appear,' said God to Samuel, 
k but the Lord beholdeth the heart.' 1 The goodness and per- 
fection of an action does not consist in the external act, but 
in the purity of intention with which it is performed. It 
is true, that the best intention, cannot justify us for doing 
what we know to be, in itself, an evil; and, the end does 
not, in that case, sanctify the means. But a holy intention 
gives value to such actions as are naturally indifferent, 
and enhances the merit of those which are good in them- 
selves. So that, our actions will be more meritorious and 
perfect, in proportion as our intentions are more upright 
and pure. 

An ancient father of the desert was used to stop a moment, 
at the beginning of every thing he did; and being asked, one 
day, what was the reason of his acting in this manner, he 
replied: I believe that our best actions have no merit in 
them, unless they are done for a good end; and therefore, 
before I do any thing 1 direct my intention to God, who 
ought to be the only end of all our actions; and it is upon 
this account, that I always pause a little, in the beginning 
of every thing I do. 



1 Kings xvi. 7? 



FU KITS' OF INTENTION. 



bo 



SECTION I. 

The greater glory of God is the end ivhich we ought to 
propose to ourselvss in all our actions. 

One of the things which St. Ignatius principally recom- 
mends and most frequently inculcates, in his 'Constitutions,' 
is, that we should always act with great purity of intention, 
seeking only, in every thing we do, the will of God and 
his glory. These words, To the greater glory of God, have 
been affixed to the images of this saint, as expressive of the 
peculiar character of his piety. In them, is comprised the 
whole history of his life — they were his device, his motto, 
his arms. 

To be more explicit, on this important subject, I say that 
we ought in the first place, when we rise in the morning, to 
offer and consecrate to God all our thoughts, words, and 
actions for that day, and beg of him, that all may be to his 
honor and glory; to the end, that when vainglory presents 
itself to desire a part in them, we may answer it, with truth: 
You come too late, all is already disposed of. 

But we ought not to be contented with this; we must also 
accustom ourselves, as much as we are able, never to begin 
any thing, without first referring it, actually, to God's greater 
glory. And as an architect lays no stone, without applying 
the rule and plumb; so, in every action we do, we ought to 
look to the will and greater glory of God, as to the infalli- 
ble rules of our conduct. 

Again, as a good workman does not content himself with 
making use of his rule and square once only, but often 
applies them, till the stone is fairly placed; so, it is not 
enough that we have offered our actions to God, in the 
beginning of each of them; but, whilst we are performing 
them, we ought to act in such a manner as, thereby, con- 

5* 



54 



PURITY OF INTENTION. 



tmually to offer them to him, saying: Lord! it is for thee, 1 
do this — I do it, because thou hast commanded me, and 
because thou desirest to have it so. 

Some masters of a spiritual life, make use of the follow- 
ing comparison to explain what we are to do, in order to 
raise our actions to a high degree of perfection. As mathe- 
maticians, say they, consider in bodies only the dimensions, 
abstract from the materials of which they are made; so, in 
like manner, the true servants of God should view in their 
actions nothing but the will of God, and do, with equal 
zeal and alacrity, whatever it requires of them, whether 
that be, in itself, pleasing or painful, important or insigni- 
ficant. A Christian, says St. Basil, has only one thing in 
view in all his actions, and that is, the glory of God; hence, 
he adds, the apostle tells us, 'whether you eat or drink, or 
whatsoever else you do; do all things for the glory of God.' 1 

If we accustom ourselves to do all things with this pure 
and noble intention, we shall soon become rich in good and 
meritorious works. For this is truly the philosopher's stone, 
which changes iron and brass into gold; because, how mean 
soever any action may be of itself, it renders it precious. 

From what we have said, it will be easily understood, 
how greatly mistaken those persons are, who ascribe the 
distractions which they have in their prayers, and the con- 
fused state of mind in which they live', to their external 
occupations; for, how troublesome and vexatious soever 
they may be, these occupations, when lawful and necessary, 
are the very means by which such persons are to contribute 
to the glory of God, and save their souls. The trouble and 
hurry of which they complain, are owing to a want of con- 
fidence in God and submission to his divine will, to the 
neglect of prayer, and of such reflections and meditations as 
are not incompatible with the most laborious occupations. 
No matter how busily employed we may be, we are still 



1 1 Cor. x. 31. 



PURITY OF INTENTION. 



55 



able to raise our minds and hearts to God, 'to walk in his 
presence,' and thus, become perfect. 

St. John Climacus relates that in a monastery near 
Alexandria, he found a cook who was, every day, to pre- 
pare meat for two hundred and thirty Religious, besides 
strangers; and yet, amidst all these exterior labors, he was 
always recollected in himself, and shed tears in abundance. 
The saint being much astonished at this, pressed him to 
tell how he was able to preserve so great a recollection of 
mind, and to obtain the gift of tears. 1 always imagine to 
myself, answered the brother, that it is God whom I serve, 
and not men; therefore, I believe that I ought not to allow 
myself any rest; and the sight of the material fire furnishes 
me with a continual fountain of tears, by setting continually 
before my eyes the violence of the fire of hell. 

St. Jerom and St. Gregory remark that the inspired 
writers, speaking of those who lived in the manner we have 
described, say that 'full days' were found in them; that 
they died 'full of days.' Thus, the wise man tells us that 
the just, 'in a short space, fulfilled a long time.' 1 But, how 
can one live a long while, in a short time? I answer- 
By taking care that his actions be wholly for God, and 
his days full of good works. To the true servants of God, 
every day is twenty-four hours — they suffer not one moment 
of this time to pass by, unprofitably. The day is always 
full and entire to them; because they employ it entirely in 
doing the will of God. The very hours of eating, recreating, 
and sleeping, are not lost for them; because, they spend 
them conformably to the divine will; referring them all to 
the glory of God. It is by these means that they live a 
long while, in a short time; and that a few days of life, 
make many years of merit. 

On the contrary, those who have neglected to do good 
works may be said — no matter how old they may be when 



1 Wis. iv. 13. 



5,0 



PURITY OF INTENTION. 



they die — to have lived a short time. The wicked, and 
careless, who never prepare for death before it comes, are 
generally, then, sensible of this truth. They never will 
find time to think seriously, and effectually on their salva- 
tion; they put off their conversion from year to year, until, 
at last, a few days only, perhaps a few moments, are left to 
them to settle their eternal concernsjjjfcnd when, at that 
awful crisis, they calculate the length of their lives, by the 
good which" they may have done, how short they must 
appear ! 

Let us adopt this mode of reckoning our years, from out- 
earliest youth; counting only those days which we have 
spent in the faithful observance of our duties to God, our 
neighbour, and ourselves: those days, in which we have 
lived as true and pious Christians ought; not only by shun- 
ning evil, but by doing all the good we could. By this 
means, whether we die young, or arrive at an advanced 
age, we shall always live long enough to acquire great 
merits before God, and obtain 'the crown of life' after our 
death. 

Those whose vocation is to contribute to the spiritual 
advancement of others, or who, from motives of pure zeal, 
devote themselves to works of mercy, such as to instruct 
the ignorant, visit the sick, &c. ought to take a particular 
care to rectify their intention, and act purely for God. The 
fulfilling of his divine will is the principal object they should 
have in view. They should not suffer themselves to be 
disturbed by their want of success in their charitable, or 
zealous undertakings; but whatever may be the result of 
their exertions, they ought to be satisfied with having done, 
their duty as well as they were able. One may 'plant.' 
another may 'water,' but God alone can 'give the increase. 11 

By thus depending on God for the success of what we 
undertake, we shall not be apt to attribute to ourselves the 



1 Cor. iii. 6. 



PURITY OF INTENTION. 



57 



good we may do; but we shall refer it to him alone, who 
gave it, We shall not easily yield to the temptation of vain- 
glory; nor shall we be elated with pride, and the esteem of 
ourselves. We shall be thankful to God, who, notwith- 
standing our unworthiness, has vouchsafed to make use of 
us, as instruments of his mercy; and, at the same time, 
remain confident, that much more might have been effected, 
had we been more humble, more zealous and fervent, in 
doing the work intrusted to our care; and had we not, as it 
were, spoiled it by our many imperfections, 



SECTION II. 
Marks of purity of intention. 

St. Gregory, speaking of those who are bound by the 
duties of their profession to work at the salvation of others, 
lays down a rule whereby they can readily judge whether 
they seek purely the glory of God, or have their own also 
in view. Take notice, says he, whether or not you feel 
the same joy when another preaches well, is numerously 
attended, and does much good, as if you had the same suc- 
cess yourself. For if you rejoice not as much, but on the 
contrary feel a sort of trouble and envy; it is an infallible 
sign that you do not purely seek the glory of God. This 
rule may be applied to every kind of good work we under- 
take in behalf our neighbor — particularly by persons who 
belong to charitable societies, or religious associations, 
We may say to them, in the language of St. James, 4 if you 
have bitter zeal, and there be contentions in your hearts — 
this is not the wisdom, descending from above; but earthly, 
sensual, diabolical.' 1 You are not zealous for the honor of 
God, but for your own; you wish to attract to yourselves that 

1 Chap. iii. 14 



58 



PURITY OF INTENTION. 



esteem and reputation, which you perceive another has 
gained. For if you desired the glory of God, and not your 
own, you would be glad that others can do more, than you 
are able to do yourselves. 

The true servants of God were actuated by these senti- 
ments, and evinced them by their conduct. Moses having 
been desired by Josue to forbid Edad and Medad to pro- 
phecy, he told him with warmth and emotion: 'Why hast 
thou emulation for me? O! that all the people might pro- 
phecy, and that the Lord would give them his spirit?' 1 St. 
Paul having understood that some would preach the word 
of God 'out of envy and contention,' through ill-will to- 
wards him, wrote to the Philippians: 'What then? so that 
every way, whether by occasion, or by truth, Christ be 
preached; in this also I rejoice.' 2 It is related that Father 
Avila, on hearing of the establishment of the Society of 
Jesus, by St. Ignatius, declared that this had been the object 
of his exertions, for many years, but that he had never been 
able to accomplish it. I was like a child, he added, who, 
being at the foot of a mountain, would endeavour to roll a 
heavy burden to the top of it, but who, by reason of his 
weakness, could not effect his purpose — at length there 
came a giant, who took up the same burden, and with all 
the ease imaginable carried it where he pleased. Thus, 
this holy man looked upon himself as a child, whilst he 
compared St. Ignatius to a giant; and the establishment of 
the Society gave him as much joy, as if he had been the 
founder of it himself; because, in this, he regarded only the 
glory of God, and the salvation of souls. 

We can judge of the purity of our intention with regard 
to the desire of our own spiritual advancement, by a similar 
rule. If we are disturbed, and experience a secret displea- 
sure, to see another more pious than we are, it is a proof 
that we do not seek the greater glory of God. For although 



X Numb. ix. 29. 



2 Chap. i. 18. 



PURITY OF INTENTION. 



59 



we ought to feel a salutary shame, when others leave us far 
behind them in the way of perfection; yet, it does not follow 
that we are, on this account, to repine and be disquieted. 
On the contrary, whilst we should sincerely regret that we 
are so remiss and imperfect in the service of God; it ought 
to be a consolation to us, that there are other persons who 
serve him more faithfully than we do; and, who, by their 
zeal and fervor, contribute to his glory. 

Another mark that we act purely for God, is a holy indif- 
ference about the nature of the good works in which we 
may be employed in conformity to the will of God, accord- 
ing as circumstances may require. For if we do not apply 
with ecp-ial zeal and alacrity to a pious undertaking for 
which we expect no great praise from others, and no grati- 
fication to our pride and self-love; it is a sign that we have 
ourselves in view, more than God. 



SECTION III. 

Means to acquire purity of intention, and its various degrees. 

St. Ignatius speaking of the motives which ought to 
guide us in the discharge of our duties, says: Let all our 
study be to have an upright intention, proposing to our- 
selves nothing else than to serve, and please God; and this, 
rather through love, and gratitude for the benefits we have 
received, than through fear of punishment, or hope of reward. 

There are several ways of seeking, and serving God. To 
serve him through fear of punishment, is still to seek him. 
This fear is good, and a gift of God, which the royal pro- 
phet begged of him when he said, 'Pierce thou my flesh 
with thy fear; for I am afraid of thy judgments.' 1 Were 
our fear of punishment to be such, that we should be 



1 Ps. cxviii. 120. 



PURITY OF INTENTION. 



actually willing to offend God, if there was no future punish- 
ment; it would, then, be criminal. But to make use of the 
consideration of the pains of hell, the fear of death and 
judgment, in order to excite ourselves the better to serve 
God and abstain from sin, is laudable. Hence the holy 
scriptures often present these awful truths to us in the most 
forcible language, and exhort us to meditate on them. 1 

We also seek God, when we serve him for the recom- 
pense, which we hope to obtain after our death; and this 
motive is even preferable to that which is founded upon 
fear. These two great sanctions of God's laws — the fear 
of punishment, and the hope of reward — are to be consi- 
dered as useful, and indeed, generally speaking, indispensa- 
ble means, to urge us on to do good, and avoid evil. 

There is however a third motive still more desirable, and 
truly perfect. It consists in seeking God, purely for him- 
self; in serving him through love, on account of his infinite 
perfections; in a word, because he is God. We should take 
great care not to imitate the conduct of those servants, who 
have no love for their masters, and who in the discharge of 
their duties, look only to the reward which they are to 
receive. Christians ought to be led by nobler motives; 
they ought to consider God as a father, and serve him 
through love and affection. The dread of chastisement may 
compel the slave to act; the hireling may be stimulated by 
the recompense attached to his services; but, — let the chil- 
dren of God be prompted by the desire of pleasing their 
heavenly Father, — let the earnestness of their love, banish 
every sort of fear, save that of offending him, and extend its 
sweet and forcible influence to every one of their actions. 
If after having been thought worthy to do any thing for 
God, says St. Chrysostom, you seek another recompense, 
you certainly do not know how to appreciate the honor and 
blessing conferred upon you; — if you did, you would con- 



1 Deut. xxxii. 29. Eccl. vii. 40, 



PURITY OP INTENTION. 



61 



sider yourself amply rewarded for what you may have done. 
Do not however imagine, adds this great saint, that your 
recompense in the next world will be less, because you had 
it not in view; on the contrary, it will be greater, for the 
very reason that you did not seek it. The more free our 
actions are from self-love, the more pure and meritorious 
will they be found at the day of judgment. 

The saints distinguish three degrees of perfection, as 
regards purity of intention. The first is, to seek nothing 
but the glory of God; so that, in all our actions, we keep 
our minds detached from earthly things, fix our happi- 
ness in God alone, and confine our thoughts to the accom- 
plishment of his holy will. He loves thee less than he 
ought, says St. Austin, who loves any thing with thee, O 
Lord! which he loves not for thee. She loved God truly and 
perfectly, who, in the midst of the pomp and glory of 
royal majesty, could say to him: 'Thou knowest, that thy 
handmaid hath never rejoiced, since I was brought hither 
unto this day, but in thee, O Lord! the God of Abraham.' 1 

Those who have arrived at this degree of perfection, enjoy 
a most perfect tranquillity and peace of soul. Nothing dis- 
quiets or troubles them — they are not cast down by adver- 
sity, nor puffed up by prosperity. As they have chosen for 
themselves a happiness which depends not on events, they 
feel superior to their vicissitudes. 

The second degree of perfection, to which purity of inten- 
tion may be raised, is, not only to forget all things, but even 
to forget ourselves, and not to love ourselves but in God, 
and for God; so that, in all the gifts we receive from him, it 
is not the advantage we derive from them, but the accom- 
plishment of his divine will in us, that constitutes our joy 
and happiness. It is thus, the saints love God in heaven. 
They rejoice more at the will of God being accomplished in 
them, than at the height of glory to which they are raised: 

1 Esther xiv. 18. 

6 



62 



PURITY OP INTENTION. 



they are so transformed in him and united to his divine will, 
that, amidst the ineffable delights of the celestial abodes, 
it is more for God's sake, than for their own, that they love 
the felicity which they possess. 

St. Bernard speaks of a third degree of perfection of which 
purity of intention is susceptible, which I shall give in his 
own words: It consists, says he, in acting, not precisely 
to please God, but because God pleases us or is pleased 
with what we do. So that, thinking no more of our- 
selves than if we were not in the world, we look only to 
the contentment and satisfaction of God. But, alas! adds 
this great saint, the misfortune is that in this land of exile, 
I can never forget myself entirely: 'Unhappy man that I am! 
who shall deliver me from the body of this death?' 1 'When 
shall I come, and appear before the face of God?' 2 Although 
we cannot reach this high degree of perfection in this world, 
we still ought often to endeavour to have our eyes fixed on 
it; because, the nearer we approach it, the closer will be our 
union with God. This perfect union, says the same saint, 
is what our divine Redeemer asked for us when he said: 'I 
pray, that as thou, Father, and I are one; so they too, be one 
in us.' That is, that they love thee for thyself, and love 
themselves, only in thee. This is the end, consummation, 
and perfection of all things; the peace and joy of the Lord; 
the joy in the Holy Ghost, the calm, and repose of the 
blessed in heaven. 



SECTION IV. 

The nature and evil effects of vainglory. 

The peculiar character of the sin of vainglory, is, that it 
robs God of the glory which belongs to him alone, and of 

1 Rom. vii. 24. 2 Ps. xli. 2. 



PURITY OF INTENTION. 



69 



which he is so jealous that he says, by his prophet, 'he will 
not give it to another.' 1 Yes, O Lord! says St. Austin, he 
who would be praised for thy gifts, and seeks not thy glory, 
but his own, in the good he does, is a robber; — he is like 
the devil himself. 

In all the works of God there are two things, — utility, 
and glory: — the utility, he leaves entirely to men; — but he 
reserves all the glory to himself. 'The Lord hath made 
all things for himself,' 2 that is to say, for his glory; 
'And has created all nations to praise and glorify his name.' 3 
When, therefore, w T e seek to obtain the esteem and praise 
of men, we pervert the order which God has established; 
and we do him an injury, by wishing to share in the praise 
and honor, which his creatures owe to him alone. 

Moreover, what is the amount of all we can do, that we 
should be praised for it? And if we do any good, know 
we not that the will, the opportunity, and the means of doing 
it, come from God 'who worketh in us both to will, and to 
accomplish?' 4 'What hast thou,' asks St. Paul, 'that thou 
hast not received? and if thou hast received, why dost thou 
glory as if thou hadst not received it?' 5 No;— -we should 
rather blush at the good opinion we are apt to have of our- 
selves; and be ashamed to receive praise for any thing we 
do, when we reflect on what we owe to God, and how 
imperfect our best actions are — how often they are tainted 
with vanity, self-love, and other human motives. 

The prejudice we receive from vainglory, is sufficiently 
explained to us in the gospel: 'Take heed that you do not 
your justice before men, that you may be seen by them; 
otherwise, you shall not have a reward from your Father, 
who is in heaven.' 6 You wish to gain applause, esteem, 
and reputation — this is the motive that actuates you, it will 
also be your reward; you need not expect any other. 

1 Isaias xlii. 8. 3 Deut. xxvi. 19. 5 1 Cor. iv. 7. 

2 ProT. xvi. 4, 4 Philip ii. 13. 6 Mat, vi, 1. 



84 



PURITY OF INTENTION. 



'■Amen, I say to you,' says Jesus Christ, speaking of such 
as act in this manner, 'they have received their reward.' 
They barter 'an eternal weight of glory' for a momentary 
gratification of pride, and self-love: they might have pur- 
chased the kingdom of heaven, and they gain nothing but 
the transient reward of human applause. What greater folly 
can be imagined, than to take a great deal of pains, and to 
perform many good actions, and yet to find our hands empty 
in the end? This is what the prophet Aggaeus gives us to 
understand, when he says: 'Set your hearts to consider your 
ways. You have sowed much and brought in little: — you 
have clothed yourselves, but have not been warm; and he 
that hath earned wages, put them into a bag with holes.' 1 
Behold what vainglory does: it puts all things in a bag full 
of holes — what enters at one end, goes out at the other. 
Since you take so much pains to do what is, in itself, right 
and commendable, why do it in such a manner as not to 
profit by it, but lose all the fruit of your labors? 

Vainglory, says St. Basil, makes us lose much time and 
labor in the pursuit of good works, and, afterwards, deprives 
us of all the merit which we might acquire by them. As a 
pirate does not attack a vessel when it sails out of port to 
purchase goods, but waits till it returns home richly 
freighted; so vainglory, not only suffers us, but even 
prompts us to undertake good works, and, soon after, robs 
us of them all. It does worse; — it changes good into evil, 
virtue into vice, by the badness of the motives with which 
it causes us to act. 

We read in the life of St. Pacomius, that one evening, as 
lie was with some other ancient fathers, one of his religious 
brought two little mats, which he had made that day, and 
laid them close by the place where the saint was sitting, 
imagining that when he should see them, he would praise 
his diligence for having made two mats in one day, when 



1 Chap. i. 5. 6. 



PUB.IT? of intention. 



65 



the rule obliged him to make only one. But St. Pacomius 
readily perceived that this was done through a spirit of 
vanity; and addressing the fathers who were with him. 
Behold, said he, heaving a deep sigh, what pains this dear 
brother has taken from morning till night, to offer after- 
wards all his labor to the devil, by preferring the esteem 
of men to the glory of God! 

St. Gregory compares vainglory to a robber, who in- 
sinuates himself into the company of a traveller, pretends to 
go the same way he does, and, afterwards, robs and kills 
him. For my part, says this great saint, in his 'Morals,' 
when I examine my intention with regard to this work, it 
seems to me that I undertook it with no other desire, than 
to please God; but I find that when I am not sufficiently 
on my guard, a certain wish to please men too, urges me on 
whilst I am writing it, and that my labor is not so free from 
dust and chaff as it was in the beginning. A serious reflec- 
tion on our conduct, will enable us to discover similar 
temptations in our best actions. Many, at first, apply to 
good works through motives of charity and zeal; but, after- 
wards, vanity mingles with these holy intentions; they 
begin to think of, and feel a desire to obtain, the applause 
and esteem of men. If they be disappointed in this, their 
charity cools, and their zeal abates;— they either, upon some 
pretext or other, relinquish what they had commenced with 
great ardor, or carry it on without energy, and through 
human respect. 

The temptation of vainglory is so much the more to be 
dreaded as it attacks not only beginners in the service of 
God, but even those who have already made great advances 
in the way of perfection. St. Cyprian, speaking of the 
second temptation which the devil made use of against Jesus 
Christ, when he carried him to the pinnacle of the temple 
and said to him, 'If thou be the Son of God, cast thyself 

6* 



6^6 



PURITY OF INTENTIOH 1 . 



down, 51 remarks that the evil spirit imagined he could have 
the same success against him that he had formerly had 
against others, whom he had overcome by vainglory, when 
they could not be vanquished any other way. For the 
temptation of vanity and vainglory is sometimes the last 
resource left to the tempter, to cause the most virtuous to 
lose all the merit of their good works. It often happens, 
tjiat after a most prosperous voyage, a vessel is wrecked in 
the very haven; so, the most perfect, after having sailed 1 
prosperously throughout the whole course of their life, and 
withstood courageously all the storms and tempests the 
devil raised against them,— when they come in sight of the 
harbour, full of confidence in past victories, and believe 
themselves out of all danger, — often suffer a miserable 
shipwreck, by their pride and vanity. Hence some call 
vainglory 4 a storm in the harbour.' 

But if this temptation is so formidable, when it attacks 
those who by a long practice of self-denial and christian 
mortification, have learned to subdue their passions; how 
much should they dread it, who have but lately begun the 
great work of their salvation! who, having frequent cause 
to be humble, do still permit themselves to be puffed up with 
pride for something or other that may be commendable in 
them! This is a very great abuse. One fault alone, ought 
to be sufficient to humble and confound us; and yet, — the 
many sins which we daily commit, do not inspire us with 
humble thoughts; — whilst the least good quality which we 
think we possess, is sufficient to fill us with pride. 



l Mat. iv* 6. 



PURITY OP INTENTION". 



SECTION V. 
Remedies against vainglory. 

An excellent and necessary remedy against vainglory is, 
to form a just estimate of the opinion of men; to know, that 
it makes us neither better nor worse than we are; that, as 
k does not lessen our faults, so it adds nothing to our good 
qualities. St. Chrysostom, in his comments on these words 
of the psalmist, 'Thou wilt bless the just,' 1 says: This holy 
king teaches us thereby to contemn the calumnies, and 
censure of men. They may speak against us, they may 
persecute us; but, they can do us no harm, as long as we 
enjoy the friendship and blessing of God. On the contrary, 
if God does, not bless us, of what benefit can praise and 
applause be to our souls? Look to Job. he adds, sitting 
upon a dunghill, covered all over with leprosy, ulcers and 
worms, persecuted and scoffed at by his friends; — he was 
happy in this state, because God blessed him, and gave him 
this testimony, that he was 'a man upright, avoiding evil, 
and persevering in his innocence.' 2 Therefore, he con- 
cludes, in all your actions, secure to yourself the approba- 
tion of God; and, regardless of the opinion of men, persevere 
in the line of conduct, which duty and religion prescribe. 
'As to me,' says St. Paul, 'it is a thing of the least account, 
to be judged by you, or by human judgment. — He that 
judgeth me is God.' 3 

A second means, which will help us much to shun the 
temptation of vainglory, is, to take great care never to use 
any expression in praise of ourselves. Never mention any 
thing of yourself that may redound to your praise, says St. 
Bernard; but on the contrary, hide your good qualities with 
more care, than others employ to hide their faults and 
imperfections. In fact, there is something so shocking and 

1 Ps. v. 13. 2- Job ii. 3. 3 1 Cor. iv. 3. 4, 



6 8 



FUIUTY OF INTENTION. 



disgusting in a man praising himself, that the propriety of 
the old adage, 'self-praise is no praise,' is felt by every 
body. 

The third means to guard against vainglory is, not to 
content ourselves with abstaining from what may tend to 
our praise; but even to hide, as much as we possibly can, 
the good actions we perform, according to the precept of 
Christ: 'Take heed that you do not your justice before men, 
that you may be seen by them — When thou doest alms, let 
not thy left hand know, what thy right hand doeth — When 
thou shalt pray, enter into thy chamber, and having shut the 
door, pray to thy Father in secret. 5 1 The true servant of 
God, says St. Gregory, esteems the good he does as nothing, 
when he cannot hide it from the eyes of men; and he believes 
he has already received his reward, if he adds not other good 
works, which cannot come to their knowledge. St. Jerom 
relates of St. Hilarion, that perceiving the concourse of 
people that followed him and the reputation his miracles 
attracted, he wept bitterly; and his disciples asking him 
what was the cause of his tears: Methinks, said he, -when I 
see the esteem which men have for me, that God pays me 
in this life, for the little I do for him. Let us, then, not 
only guard against coveting, but even be afraid to obtain 
the esteem of men, lest God should confine to this, all the 
recompense of our labors. 

But, as we cannot always hide our good works, and we 
are obliged to contribute, by our example, to the edification 
of our neighbor — what we have to do, is to purify our 
intention, in the beginning of our actions, offering them all 
to God; so that, when vainglory comes to claim a share in 
them, we may say to it, according to the advice of Father 
Avila, You came too late, all is already given to God. We 
read in the life of St. Bernard, that a thought of vainglory 
having come to his mind whilst he was preaching, he 



1 Mat. vi. 3. 6. 



PURITY OF INTENTION. 



69 



banished it, saying, I did not begin my discourse for your 
sake; nor will I leave it off on your account. Let not, then, 
the fear of vainglory make us desist from doing good; but 
let us merely be deaf to its suggestions, and disregard the 
praises of men. We ought to behave towards the world, 
says St. Chrysostom, as we would towards a child, that 
knows not what it says, nor what it does. Whether it 
appears pleased, or shows itself dissatisfied, let it all be the 
same to us. 

The knowledge of ourselves affords a most efficacious 
remedy against the temptation of vainglory; a remedy which 
alone will effect a cure, when others have failed, and with- 
out which they are all inefficient. If we knew ourselves 
well, says St. Francis Xaverius, and what we truly are in 
the sight of God, we should look upon the praises of men, 
as so many insults and railleries. We forget our passed, 
and our daily sins, when we yield to the temptation of vain- 
glory. Were we only seriously to reflect on the imperfec- 
tions which are discernible in our best actions, we should 
find sufficient cause to be humble; and, instead of rejoicing 
in the praises which we may receive on their account, we 
would dread the judgment of God with regard to them, 
After the example of holy Job, far from taking a vain com- 
placency in the imaginary perfection of our ways, we would 
'fear all our works/ 1 



1 Job ix. 28. 



CHAPTER V. 



ON PRAYER. 



SECTION I. 
The excellence and facility of prayer. 

Holy Scripture gives us a sublime idea of prayer, in the 
various comparisons which it uses to describe its excellence 
and efficacy. 'Let my prayer be directed as incense in thy 
sight, and the lifting up of my hands, as evening sacrifice.' 1 
'The prayer of him that humbleth himself shall pierce the 
clouds — and he will not depart till the Most High behold.' 2 
'The four and twenty ancients fell down before the Lamb,' 
says St. John, 'having every one of them harps, and golden 
vials full of odours, which are the prayers of the saints.' 3 
Again: 'And another angel came, and stood before the altar, 
having a golden censer; and there was given to him much 
incense, that he should offer of the prayers of all saints upon 
the golden altar, which is before the throne of God, And 
the smoke of the incense of the prayers of the saints, 
ascended up before God, from the hand of the angel.' 4 

The angels are always near the servants of God to defend 
them against the snares of the devil, and deliver them from 
danger: 'He hath given his angels charge over thee, to keep 
thee in all thy way: 5 The angel of the Lord shall encamp 
round about them that fear him, and shall deliver them. 56 
But they favor us more particularly with their presence 
and protection, remarks St. Bernard, when we are at our 

1 Ps. cxl. 2. 3 Apoc. v. 8. 5 Ps. cix. 11. 

2 Eccl. xxxv. 21. 4 Apoc. viii. 3. 4. 6 Ps. xxxiii. 8. 



ON PRAYER. 



71 



prayers: and he supports this assertion by several texts 
from scripture. Take these two: 'I will sing praise to thee, 
in the sight of the angels:' 1 'When thou didst pray with tears?' 
said the angel to Tobias, 'I offered thy prayers to the Lord.* 2 
The angels, says St. Hilary, preside at the prayers of the 
faithful, and daily offer them to God. 

St. Chrysostom writes thus, on the excellence and effi- 
cacy of prayer: Consider what a happiness and glory it is 
for you, to be allowed to speak with God, to desire what 
you please, and ask what you desire. How valuable this 
intercourse, between God and man! no tongue is able to 
enumerate the many advantages which we can derive from 
it. If our minds and hearts are improved in the company 
of the wise and virtuous, what blessings are we not to 
expect from frequent communications with God, in fervent 
prayers? 'Come ye to him, 5 says the royal prophet, 'and 
be enlightened — O taste! and see that the Lord is sweet.' 3 
By frequently communing with the divine goodness, the 
heart of man is enlarged, his affections are purified, and 
rising above all created objects, his 'conversation is in 
heaven.' What is more excellent than prayer? says St. 
Austin, what more profitable in this life? what more sweet 
to the mind? what more sublime in religion? St. Gregory 
of Nice, is of the same opinion: Of all things that are 
esteemed and valued in this life, he says, none are to be 
preferred to prayer. 

The saints who understood the excellence of prayer, 
gave incessant thanks to God, who rendered its practice so 
easy, that it is in every one's power to apply to it at all 
times, and in all places: 'Prayer to the God of my life, is 
with me,'* says the psalmist — 'I will bless the Lord at all 
times, his praise shall be always in my mouth.' 5 — 'O God! 
my God, to thee do I watch at the break of day — in a deser 

1 Ps. cxxxvii. 2. 3 Ps. xxxiii. 6. 9. 5 Ps. xxxiii. 2. 

2 Tob. xii, 12. 4 Ps. xli. 9. 



72 



ON PRAYER. 



land, and where there is no way, and no water; so in the 
sanctuary, have I come before thee — Thus will I bless thee, 
all my life long.' 1 The Lord is always willing, always 
ready, to hear and help us: 'The Lord is nigh unto them 
that call upon him; he will do the will of them that 
fear him; and he will hear their prayers, and save them. 5 * 
The most wealthy and generous among men, are some- 
times unable to assist their fellow-creatures; because, how 
great soever their means may be, yet they are dimi- 
nished, and can at last be exhausted, by their liberality to 
many. But 'the Lord,' says St. Paul, 'is rich to all that 
call upon him.' 3 The invitation, not to say the precept, is 
general and unlimited: 'Ask, and you shall receive.'* — 
'Evening, and morning, and at noon,' says the royal prophet, 
'I will speak and declare (my wants); and he shall hear my 
voice.' 5 Let us, therefore, with sentiments of the most 
lively gratitude to God, humbly and incessantly avail our- 
selves of so efficacious a means as prayer is, to obtain his 
blessings and his graces. Let us rest assured, as St. Austin 
remarks on these words of the psalmist, 'Blessed be God, 
who hath not turned away my prayer, nor his mercy from 
me,' 6 — that if the Lord does not deprive us of the spirit of 
prayer, he will never withdraw his mercy from us; and, in 
order that his mercy may not forsake us, let us never aban- 
don the practice of prayer. 



SECTION II. 
Necessity and efficacy of prayer. 

We have but too much experience of the necessity of 
prayer; and would to God that this experience were less 
frequent than it is ! Man being subject to so many frailties, 

1 Ps. lxii. 2. 3. 5. 3 Rom. x. 12. 5 Ps. xliv. 18. 

2 Ps. cxliv. 18. 19. 4 John xvi. 24. 6 Pb. hv. 20. 



ON PRAYER. 



3 S 



finding himself encompassed by so many enemies, and 
standing in need of *so many things, both for soul and body, 
should have continual recourse to God, and implore his 
assistance; often saying in the words of king Josaphat, 
when the Ammonites and Moabites had united against him, 
'O God! we have not strength enough to be able to resist — 
But as we know not what to do, we can only turn our eyes 
to thee.' 1 I know not, says Pope Celestine, speaking of the 
importance of prayer, how to say any thing better to you 
upon this subject, than what Zosimus, my predecessor, told 
you. When is it, said he, that we stand not in need of the 
divine assistance? On all occasions, therefore, let us have 
recourse to God; for it would be insufferable pride in man, 
to presume that he can do any thing of himself. 

St. Thomas, to prove the necessity of prayer, lays down 
this principle, that what God has, from all eternity, deter- 
mined to give us for the benefit of our souls, he gives, in 
time, by means of prayer. For, as it is the order and dis- 
position of divine Providence that the earth should become 
fruitful, by the care which is taken to cultivate it; so it is 
the order and disposition of the same Providence, that souls 
should obtain many graces and lights, by means of prayer. 
Christ says in the gospel: 'Ask, and it shall be given you; 
seek, and you shall find; knock, and it shall be open to you. 
For every one that asketh, receiveth; and he that seeketh, 
findeth; and to him that knocketh, it shall be opened.' * 
Prayer is therefore the channel through which God com- 
municates his favors, assists us in our necessities, and 
enriches us with his treasures. Some compare it to a golden 
chain, which unites heaven and earth: by its means, the 
graces of God come down upon us, and we are raised up to 
him. We may say it is Jacob's ladder, by which angels 
continually ascend and descend, to carry our petitions to 
God and bring back his blessings to us. St. Austin calls 

1 2 Paral. zz. 12. 2 Mat. vii. 7. 8. 

7 



14 



ON PRAYER. 



it Hhe key of heaven'— it opens the way to the mansions 
of bliss, and unlocks the treasures of divine mercy. 

The necessity of prayer is evinced by the same argu- 
ments, that establish the necessity of grace. Without the 
grace of the Redeemer, we cannot work out our salvation; 
therefore, without prayer there is no salvation: because, 
faith teaches us, that — except the first grace which is not 
dependent on prayer — prayer is the efficacious and universal 
means whereby God wishes us to obtain all other graces. 
*Ask, and it shall be given you;' this is the rule laid down 
by Jesus Christ. Hence it follows, says St. Thomas, that 
all confidence in God which is not founded on prayer, or, 
if I can use the expression, authorized by prayer, is vain, 
rash, and reprobated. The reason is, says the same saint, 
that God, who owes us nothing in justice, and who cannot 
possibly owe us any thing otherwise than in consequence 
of his mercy and fidelity to his promises, has bound himself 
by these two attributes, to give us his grace, on the express 
condition that we shall ask for it. Therefore, he can, with- 
out injustice, and consistently with his fidelity and mercy, 
withhold his graces from us, when we do not pray to him. 
Not only can he, but in the ordinary course of providence, 
he ought, in some manner, to withhold them; because, 
graces so valuable as his, remarks St. Chrysostom, graces 
which lead us to heaven, are at least well worth the trou- 
ble it may cost us to ask for them earnestly, and with 
perseverance. 

Another consideration, which evidently shows the need 
we have of prayer, is, that it is a most efficacious means to 
regulate our conduct, and to surmount the obstacles which 
we meet with in the practice of virtue. He who knows 
how to pray, knows how to live, says St. Austin. St. Cli- 
macus relates that a faithful servant of God once told him 
that he knew, in the morning, how he should spend the day. 
When I have said my prayers well, he remarked, the rest 



on prayer: 



of the day corresponds to that good beginning; but when I 
acquit myself of that essential duty negligently, I feel dis- 
quieted in mind, during the whole day. Effects similar to 
that produced on this holy man, by neglects which his 
humility probably magnified, are often experienced by those 
who pay any attention to what passes in their own hearts. 
They generally find, that when they have faithfully per- 
formed their devotions in the morning, they enjoy through- 
out the day greater peace and tranquillity of mind; they dis- 
charge their other duties with more fidelity; they are more 
patient, charitable, and resigned. On the contrary, if they 
curtail, omit, or hurry over their morning exercises, they 
soon feel the sad effects of their negligence in this essen- 
tial duty: they become less circumspect, less watchful, and 
their passions gain, at last, the ascendency over their for- 
mer resolutions. Well might they say, in the figurative 
language of the psalmist: 'We are smitten as grass, and 
our hearts are withered; because we forgot to eat our 
bread.' 1 For, as the body is supported by food, so the 
soul is nourished by meditation and prayer. 

Abbot Nilus says that mental prayer ought to be our 
mirror, and that we should daily view ourselves in it to 
know our faults and the means of correcting them. With- 
out the grace of prayer, says St. Francis, we cannot hope 
to be able to make any progress in the service of God. St. 
Thomas of Villanova affirms that prayer is to the soul, what 
natural heat is to the stomach. For as by means of this 
heat, the food we take is converted into a nourishing juice, 
which imparts vigor and health to our bodies; so in like 
manner, meditation and prayer enable us to turn every 
thing to the spiritual advantage of our souls: they are means 
by which, £ to them that love God, all things work together 
unto good.' 2 Again, as animal life must cease, when this 
vital heat exists no more; so, the spiritual life of our souls 
cannot subsist without prayer. 

1 Pa. ci. 5. 2 Rom. viii. 28. 



76 



ON PRAYER. 



SECTION III. 
Mental prayer. 

What I have said in the foregoing sections, is applicable 
to prayer, in general, whether vocal or mental: I shall, now, 
treat of mental prayer, of which St. Paul speaks, when he 
says: C I will pray in the spirit, I will pray also in the under- 
standing; I will sing with the spirit, I will sing also with 
the understanding.' 1 

There are two sorts of mental prayer: the one is ordi- 
nary and easy; the other, extraordinary and sublime. The 
first can, in some measure, be taught, but the second can- 
not; for we do not so much form it in ourselves, as the 
Holy Ghost forms it in us. Thus we read that St. Anthony, 
having gone to his prayers in the evening, often continued 
them till the next morning, and then, complained that the 
sun rose too early, and deprived him of the heavenly lights, 
which the Lord imparted to him. This sort of mental 
prayer, is a particular gift of God, which he communicates 
to whom he pleases. Sometimes, it is true, he bestows it 
as a recompense for what we have done, or suffered for him; 
but sometimes it is entirely gratuitous, and has no reference 
to our past conduct. 

These two sorts of prayers are clearly denoted in the 
holy scripture. Speaking of the first, or ordinary mental 
prayer, it says that the just man 'will give his heart to 
resort early to the Lord, that made him; and he will pray 
in the sight of the Most High.' 8 It mentions the morning, 
as a time most proper for prayer; and we infer the same, 
from several other texts: 'O Lord! in the morning thou shalt 
hear my voice; in the morning I will stand before thee.' 3 
*1 will extol thy mercy in the morning.' 4 'I prevented the 
dawning of the day, and cried — my eyes to thee, have pre- 

1 1 Cor. xir. 15. 2 Eccl. xxxix, 6. 3 Ps. v. 4. 5. 4 Pa. Ixviii. 17 



OH PRAYER. 



vented the morning; that I might meditate on thy words.' 1 
Remark also, that the just man 'will give his heart to resort 
to the Lord;' for prayer comes from the heart, and if words 
are uttered, it is to express its sentiments, and affections: he 
prays 'in the sight of the Most High,' — deeply impressed 
with an awful sense of his presence. But after having thus 
'prepared his soul before prayer,' 2 what is it that the just 
man asks for? 'He will open his mouth in prayer,' adds 
the sacred text, 'and make supplication for his sins.' 3 This 
is properly the prayer we should offer — to weep over our 
past sins, and implore the mercy of God. It is not enough 
to have confessed them, and endeavoured to atone for them. 
We ought still to bear them in mind, that we may be more 
humble, watch over ourselves with greater diligence, and be 
more grateful to God, who so often forgave us. 'Wash me 
yet more from my iniquity — for my sin is always before 
me,' 4 was the prayer of David, after he had been assured of 
his pardon by the prophet Nathan. 'Be not without fear 
for sin forgiven,' says Ecclesiasticus. 5 

The same inspired writer alludes to the second, or ex- 
traordinary sort of mental prayer, when he says, 'If it shall 
please the great Lord, he will fill him with the spirit of 
understanding.' 6 He says, 'If it shall please the great 
Lord;' for it is a favor to which we have no right, a 
gift of his liberality. Therefore, 'if it pleases the Lord,' a 
light from above will flash upon your mind, whilst you are 
at your prayers, and you will then fully understand, with- 
out any effort of reason or imagination, what you could not 
conceive before. 

But, sublime as this sort of mental prayer is, we ought 
not to endeavour to raise ourselves to it, by our own exer- 
tions; nor should we hastily imagine that God has called 
us to its perfection. May the Lord grant, says the pious 

1 Ps. cxviii. 147. 148. 3 Eccl. xxxix. 7. 5 Chap. v. 5. 

2 Eccl. xviii. 23. 4 Ps. 1. 5. 6 Eccl. xxxix. 8. 

7* 



78 



ON PRAYER. 



St. Bernard, that I may enjoy peace of soul, the sweetness 
and repose of a good conscience, the spirit of mercy, sim- 
plicity, charity towards my neighbour, the gift of rejoicing 
with them that rejoice, and of weeping with them that 
weep! I desire nothing else: 'the high hills are a refuge 
for the harts; the rock, for the urchins.' 1 Let therefore 
the lofty mountains of contemplation be the abode of those 
privileged souls, who, with more than ordinary facility, run 
towards perfection; as for me, who am covered with the 
thorns of my sins, I will retire into the holes of the corner- 
stone, which is Christ; 1 will hide myself in his wounds; I 
will wash my faults in his precious blood — and this shall 
be my prayer. If then, so great a saint as St. Bernard 
contented himself with the practice of virtue, and a lively 
sorrow for his sins; let us be satisfied to follow his example; 
let us have recourse to prayer, that we may obtain God's 
grace, bewail our sins, mortify our passions, extirpate our 
evil habits, and surmount every obstacle that might retard 
our progress towards perfection. 

To arrive at the sublimity of contemplation, we must 
begin to apply ourselves to the mortification of our passions, 
and lay a solid foundation of all christian and moral virtues. 
Many, neglecting to observe this method, and wishing to 
rise to contemplation, before they are called to it by the 
"Father of lights,' find themselves, after many years of 
meditation and prayer, as void of virtue, impatient, proud > 
and unmortified, as they were when they began. 



1 Pa. ciii. 18, 



ON PRAYER. 



"5 



SECTION IV. 

Ordinary mental prayer, or meditation — Its necessity, 
and advantages. 

I. After having thus briefly noticed the more sublime, 
or extraordinary sort of mental prayer, which, as I have 
already said, can neither be taught nor explained, but is a 
pure gift of God, which he bestows, when, and on whom 
he pleases, I shall now speak of ordinary mental prayer or 
meditation, which, with the help of divine grace, the advice 
of a spiritual director, and our own exertions, we are all 
able to learn, and practise. 

Meditation comprises the exercise of the three powers of 
our soul — the memory, the understanding, and the will. In 
the first place, we are to represent to ourselves, by the help 
of memory, the subject upon which we intend to meditate; 
then, the understanding must be used, in order to examine 
and consider it attentively; lastly, the will is to produce the 
acts which the reflections of the understanding on the sub- 
ject proposed to it by the memory, may suggest and elicit, 

The exercise of the understanding is the source from 
which proceed the acts of the will, in mental prayer; for the 
will is a blind faculty, unable to incline towards any thing, 
unless the understanding guides it. No one, says St. Gre- 
gory, can love what he is entirely ignorant of. And as phi- 
losophers say: Nothing can be wished for, unless it be first 
known, Hence follows the necessity of performing well 
this part of mental prayer. Unless we reflect seriously on 
our own weakness, and evil inclinations, we shall be de- 
ceived as to our spiritual wants; and, when at prayer, we 
shall not be able to know what we should ask, nor shall we 
ask with proper fervor and eagerness. For want of this 
knowledge of our spiritual necessities, we shall be apt to 
dwell upon many things, during our prayers, which are of 



30 



ON PRAYER. 



no use to us, and neglect those which it would be neces- 
sary to consider, and earnestly to beg of Almighty God. 

II. St. Bernard, speaking of the means of attaining perfec- 
tion, says: No one becomes perfect on a sudden; it is by 
climbing, and not by flying, that we reach the top of the 
spiritual ladder. Let us therefore ascend, by meditation 
and prayer. Meditation will teach us what our wants are; 
prayer will supply them. The former will show us the 
way we should follow; the latter will lead us to it. Medi- 
tation will point out to us the dangers with which we are 
threatened; prayer will enable us to shun them, with the 
help of divine grace. 

Meditation, says St. Austin, imparts knowledge, know- 
ledge leads to compunction, compunction to devotion, and 
devotion perfects prayer. He calls it elsewhere, the source 
of all good. The pious Gerson styles it, the sister of 
spiritual reading, the nurse of prayer, the directress of good 
works, the perfection of all things — and affirms, that without 
a miracle, no one can reach the perfection of the christian 
religion, unless he applies himself to the practice of medi- 
tation. 

St. Thomas of Aquin says that a religious, without medi- 
tation and prayer, is like a soldier without arms, on the day 
of battle. If so, what shall we think of those Christians, 
who range in the busy walks of life, and who are daily ex- 
posed to the temptations of a world 'seated in wickedness?' 1 
'Shall I say it?' asks the pious and eloquent Bourdaloue, 'and 
why should I hesitate, since it is not a paradox, but a cer- 
tain and unquestionable truth? a hermit, and a religious, 
could do without meditation, more easily than a person who 
lives in the world. Because, in the solitude of the desert, 
and the obscurity of the cloister, they meet with fewer 
objects, to divert their thoughts from the care of their sal- 
vation; and moreover, they have, independently of medita- 



l 1 John v. 19. 



ON PRAYER. 81 

iion, many other observances, to unite them to God, to 
remind them of his presence, and, in a thousand different 
ways, to bring to their recollection, and rivet upon their 
minds, the great truths of religion.' 

The pretexts which persons of the world allege to dis- 
pense themselves from the practice of meditation, are the 
very reasons why they should apply to it with more assi- 
duity. 'You allege,' says the same excellent moralist, 'the 
bustle, the cares, the engagements, and the troubles of the 
world: all your time, you say, is so taken up in them that 
you can scarcely find leisure to recollect yourselves. Now, 
this is precisely the reason, why you have great need of 
meditation; lest this bustle of the world, should lead you 
into an entire forgetfulness of God, and of your duties to 
him; lest these cares of the world should, like so many 
thorns, choke in your heart the good seed of the word of 
God, and draw your attention from the care of your soul 
and spiritual improvement; lest these engagements of the 
world should become for you bonds of iniquity, and stum- 
bling blocks to your virtue; lest these troubles of the world 
should disturb your mind, harden your heart, and cause you 
to lose all sentiments of piety' — 'And do not tell me,' he adds, 
'that you do not know how to meditate; for there is nothing 
to which you are more accustomed than to meditation. 
You know how to meditate upon your temporal affairs — 
upon an undertaking of any kind, in which your worldly 
interest, self-love, or ambition is concerned. That is to say, 
upon all these things, you know how to deliberate, examine, 
weigh the reasons, foresee the obstacles, and adopt the 
proper measures. In other words, you can think upon 
all these things, at all times, and in all places, without dis- 
gust, and without distraction. Are, then, the momentous 
concerns of your salvation the only ones, to which you can- 
not apply your minds? the only ones, on which meditation 
will appear to you impracticable?' 



ON PRAYER. 



The necessity and advantages of meditation, are clearly 
evinced by numberless passages from holy scripture. Take 
the following: 

'Hear, O Israel ! — These words, which I command thee 
this day, shall be in thy heart; and thou shalt meditate 
upon them, sitting in thy house, and walking in thy 
journey.' 1 

'Blessed is the man who hath not walked in the counsel 
of the ungodly — But his will is in the law of the Lord, and 
on his law he shall meditate day and night. 

'lie shall be like a tree which is planted near the running- 
waters, which shall bring forth his fruit, in due season; 
and his leaf shall not fall off, and whatsoever he shall do, 
shall prosper. 52 

'In the days of my trouble I sought God — My soul re- 
fused to be comforted; I remembered God, and I was 
delighted. I thought upon the days of old; and I had in 
my mind the eternal years. And J meditated in the night 
with my own heart — will God forget to show mercy? — I 
will be mindful of thy wonders, and I will meditate on all 
thy works.' 3 

'I have thought on my ways; and turned my feet into thy 
testimonies.' 4 

'The cords of the wicked have encompassed me; but I 
have not forgotten thy law.' 5 

Finally, Ecclesiasticus assures us that if we reflect se- 
riously on death, judgment, heaven, and hell, we shall never 
defile our souls by the stain of sin: 'In all thy works, 
remember thy last end; and thou shalt never sin.' 6 

On the contrary, the prophet Jeremias assigns the neglect 
of meditation, as the cause of all the moral evils that over- 
flow society: 'With desolation,' he says, 'is all the land 



1 Deut. vi. 6. 7. 3 Ps. lxxvi. 3—13. 5 Ps. exviii. 61. 

2 Ps, i. 1. 2. 3. 4 Ps. cxviii. 59. 6 Chap. vii. 40. 



ON PRAYER. 



65 



made desolate; because there is none that considereth in his 
heart.' 1 

Meditation, as I have already remarked, is the source 
from which proceed the acts of the will; for man is a 
rational being, and his understanding must be convinced, 
before his will can be persuaded. One of the great objects 
which we should have in view, in meditation, and the first 
benefit we ought to derive from it, is, to be undeceived with 
regard to the errors of the world, to be confirmed in the 
belief of the truths of religion, and firmly to determine upon 
what we are to do, and what we are to avoid. But, in order 
that it may produce these salutary effects, it ought to be 
performed with attention, deliberation, and fervor. 

Consider well the shortness of life, the frailty and vanity 
of all earthly things — and you will soon be detached from 
the world, estranged from its pleasures, and disenthralled 
from its allurements and temptations. Consider, with St 
Paul, that 'the time is short,' that 'the figure of this world 
passeth away;' 2 that 'here, we have no permanent city, but 
seek one to come;' 3 'look,' with him, 'not at the things which 
are seen, but at the things which are not seen,'* — and you 
will learn, after his example, 'to esteem all* things but loss, 
for the excellent knowledge of Jesus Christ, your Lord,' — 
you will be willing 'to suffer the loss of all things, that you 
may gain him.' 5 In like manner, reflect seriously, and 
leisurely on the other great truths, and mysteries of religion; 
treasure up in your minds the maxims contained in 'the 
gospel of your salvation;' 6 let them sink deeply into your 
hearts,— and you will soon feel true repentance for your sins, 
a sincere sorrow for your many imperfections, and an ardent 
desire for your spiritual advancement. 

Meditation, next to the grace of God, is the cause of true 
devotion, that is to say, of that habitual disposition of the 

1 Chap. xii. 11. 3 Heb. xiii. 14. 5 Philip, iii. 3. 

2 1 Cor. vii. 29. 31. 4 2 Cor. iv. 18. 6 Epb. i. 13. 



S4 



ON PRAYER. 



will, which prompts us, at all times, to do what may con- 
tribute to the glory of God, and the sanctification of our 
souls. Doubtless, this holy disposition is a gift of God; 
but, in the ordinary course of providence, it is to be obtained 
and improved by meditation. 'My heart grew hot within 
me,' 1 says the psalmist — this was the effect of God's grace — 
the primary cause of devotion. But, by what means did he 
hope to obtain an increase of this first grace? how was this 
first cause to operate?— by meditation: 'And, in my medi- 
tation,' he adds, 'a fire shall flame out.' 

If your devotion is founded upon solid reflections and 
serious meditations, it will be lasting, and independent of 
circumstances. In every situation, and in every place, what- 
ever may be your actual feelings, in times of spiritual dark- 
ness and aridity, you will still remain faithful to God, and 
persevere in his service. For although you may, some- 
times, be deprived of spiritual consolation, and sensible 
devotion; yet, you will, generally, be able to recollect the 
motives on which you dwelt during your meditation, and 
this recollection, however imperfect it may be, will naturally 
prompt you to put into execution the good resolutions, 
which these motives have induced you to make. Were 
you even to forget the peculiar reasons, which led you to 
these resolutions, you would remember, at least, that you 
have taken them upon mature deliberation, and this convic- 
tion would urge you to remain faithful to them. 

Gerson set so much value upon meditation, that being 
asked what occupation appeared to him most useful to & 
religious — spiritual reading, vocal prayer, manual labor, or 
meditation — he answered that it was meditation. For, he 
remarked, although during vocal prayer, and spiritual read- 
ing, we may perhaps feel more fervor; yet, as soon as these 
two exercises are over, the actual devotion, to which they 



1 Ps. xzxviii. 4. 



ON PRAYER. 



85 



gave rise, generally ceases. But meditation prepares the 
mind for the future, and has an influence upon all our 
actions. 



SECTION V. 

Cautions, and directions on the practice of mental prayer, 
or meditation. 

1. Notwithstanding the importance and necessity of 
meditation, we should not however spend all the time we 
set apart for mental prayer, in reflections and considerations; 
because, it would then become a study, and cease to be a 
prayer. Meditation is to be used, as a means to excite the 
desire of virtue in our hearts. For the perfection of a 
Christian, does not consist either in good thoughts, or in 
the knowledge of holy things; but in the acquirement, and 
practice of christian virtues. We endeavour to understand 
what virtue is, says Gerson, not precisely, to know it; but 
to become virtuous. St. Ignatius, after having spoken, in 
his 'Exercises,' of the subjects on which we should medi- 
tate, adds, that in order that they may be of any advantage 
to us, we should apply them to ourselves, according to our 
spiritual wants, and the peculiarity of our own circum- 
stances. In a word, all the fruit, we ought to derive from 
meditation, consists in forming holy resolutions, to practise 
them afterwards in due time. This is the great object 
which we should have in view, in applying to it. Action, 
says St. Ambrose, is the end of meditation. 

Let us not therefore, during mental prayer, bestow on 
reflections and considerations, more time than necessary to 
excite in us pious affections and holy desires; but, as soon 
as we experience these, let us dwell upon them, and give 
them time to sink deeply into our hearts. It is so irapor- 
8 



86 



ON PRAYER. 



tant to dwell a long time upon these acts of the will, and 
holy desires of the heart, that the masters of a spiritual 
life say that mental prayer is perfect, when we have no 
longer need of recurring to meditation to excite ourselves 
to the love of God, but feel and enjoy it, without any effort 
or exertion of our understanding. Meditation and the exer- 
cise of all the faculties of our minds in mental prayer, are 
to be directed to contemplation, and used as so many steps 
to ascend to it. We search by reading, says St. Austin, we 
find by meditating; we ask by prayer, we enjoy by contem- 
plation. He then cites the words of Christ, 'Seek, and you 
shall find — knock, and it shall be opened to you,' 1 and adds: 
Seek by reading, and you will find by meditating; knock by 
prayer, and it shall be opened to you in contemplation. 
The same saint, writing on this warning of our Lord, 'When 
you are praying, speak not much,' 2 remarks that there is a 
great difference between using a multiplicy of words in 
prayer, and dwelling a long time on pious affections. The 
former, he says, we ought to avoid; the latter, we should 
devoutly insist upon; for prayer is a business which is better 
carried on by sighs, than by words. Beauty of thought, 
strength of argument, and fluency of speech, are of no ser- 
vice to us when we converse with God. 

2. From these remarks, it is easy to infer, that those who 
complain that they know not how to meditate, do not pro- 
perly understand the nature of meditation. This holy exer- 
cise requires not learning, but a great desire of serving and 
loving God. Those who are not learned, says Gerson, are 
even sometimes more fervent and devout, in mental prayer, 
than others; because they are not liable to waste much time 
in vain speculations, which have no effect on the will and 
conduct; but their first endeavour is, by simple and moving 
reflections, to excite in their hearts pious affections, holy 
desires, and generous resolutions. It is related that a holy 



1 Mat. vii. 7. 



2 Mat. vi. 7- 



ON PRAYER. 



81 



religious of the order of St. Francis, said one day to St. 
Bonaventure: God has given you, and other learned men, 
great talents, by which you are able to serve and praise 
him; but as for us, plain, ignorant men, what can we do to 
please him? — Had a man received no other grace, than to be 
able to love God, answered the saint, by this grace alone he 
could become more acceptable to him, and acquire more 
merit, than by all other means put together — Then, replied 
the good brother, a poor illiterate person can have as much 
love for Jesus Christ, as a wise and learned man — Doubt- 
less, said St. Bonaventure, he can love him with as much 
fervor as the most profound scholar, and learned theologian. 

3. In order to derive much benefit from mental prayer, 
we must bear in mind, that it is not itself the end which 
we propose to ourselves, in leading a religious life, but a 
means we use to promote our spiritual advancement. For 
our perfection does not consist in enjoying the consolations 
and sweets of contemplation, but in acquiring the mastery 
over our passions, and evil inclinations, — in subjecting our 
sensual appetites to reason, and our reason to the law of 
God. And it is to accomplish this, that we have recourse 
to mental prayer, as to a most profitable means to succeed. 
How hard soever iron may be, it is softened by fire, and 
becomes fit for any use we may choose to make of it. 
Mental prayer will produce a similar effect in our hearts: 
they are naturally hard and inflexible, but the fervor of our 
devotion mollifies them, and renders them susceptible of the 
most virtuous impressions and the slightest touches of 
divine grace. 

4. It is particularly in times of spiritual trial, in the hour 
of temptation and trouble, that we should recur to mental 
prayer, in order to receive from God that help which we 
require to remain faithful to him, whilst they last; and to 
derive from them all the advantage which they are intended 
to produce in us. Jesus Christ has taught us this by his 



ON PRAYER. 



own example. On the night before he was to be 'betrayed 
into the hands of sinners,' 1 he retired to Mount Olivet, and 
continued a long time in prayer, to prepare himself for the 
conflict which he was to undergo against 'the power of 
darkness' throughout the various stages of his passion. Not 
that he himself needed preparation or help, remarks St. 
Ambrose, but because he wished to teach us, by his conduct 
on that occasion, to have recourse to prayer as to a most 
efficacious means to surmount all the difficulties, which we 
encounter in the practice of virtue. St. Paul, finding him- 
self harassed by the buffets of an angel of satan, 'thrice 
besought the Lord,' that he might be freed from the tempta- 
tion; 2 and he received a grace not only 'sufficient' to over- 
come it, but which caused him 'to glory in his infirmities.' 

5. In selecting the subject of our meditations, we should 
know the fruit, and peculiar benefit, which we intend to 
derive from them. I have already said that we apply to 
mental prayer, with a view to promote our spiritual advance- 
ment: but it is obvious that in order to succeed in this, we 
ought to know what the wants of our souls are, and by 
what means they can be supplied. Let us therefore, before 
we begin our meditation, consider attentively what virtue 
we stand most in need of — whether it be patience, humility, 
modesty, prudence, or charity — that we may reflect seriously 
on the motives which are best calculated to induce us to 
acquire it, and beg it of God earnestly. Let us follow the 
same method with regard to our predominant passion, our 
ordinary faults, our daily weaknesses and imperfections. 
Let us know them first, and then direct our attention, during 
our meditation, to such considerations as may enable us, 
with the help of divine grace, to overcome them. Let this 
be the fruit we intend to derive from our prayer. — One is 
full of pride and vanity; another is a slave to anger and 
impatience; a third is wedded to his own opinions: let each 



1 Mat. xxvi. 45. 



2 2 Cor. xii. 8, 



OH PRAYER. 



S3 



of them propose to himself the acquirement of the contrary- 
virtues, as the principal benefit which he wishes to reap 
from the practice of mental prayer. The blind man, men- 
tioned by St. Luke, 1 having been asked to tell what he 
wished our Saviour to do for him, answered: 'Lord ! that I 
may see.' He does not mention his poverty, remarks St. 
Ephrem, nor any other of his wants: he asks what is most 
important, and necessary — the restoration of his sight. In 
like manner, adds the same saint, we ought in our prayers 
to beg of God, with fervor and perseverance, what we most 
stand in need of, until we have obtained it. 

This attention to our spiritual wants, and to the particular 
object which we ought to have in view in prayer, does not 
however require that we should confine ourselves, exclu- 
sively, to one thing in our meditations. Although humility, 
for instance, or some other virtue, be what we have the 
greatest need of, yet we may in mental prayer occupy our- 
selves profitably in the exercise of other virtues, when we 
are led to do so, by the considerations we have already 
made on the subject which we had first chosen, or by the 
spirit of God. Whatever may be the subject of your medi- 
tation, if you feel inclined to acts of conformity to the will 
of God, of gratitude for his benefits, and the like, dwell upon 
them as long as you can; all the time you employ in this 
manner, will be well spent. It will, moreover, be easy to 
apply these various considerations and pious affections to 
the particular wants of our souls, and to adapt them to the 
main point we have in view in mental prayer. For all vir- 
tues are inseparably connected one with another: and he 
who possesses any one of them, in an eminent degree,, pos- 
sesses them all. Thus, root out pride from your heart, and 
implant humility in its stead: as soon as you are truly 
humble, you will also be patient; you will complain of 
nothing; how much soever you may have to bear with, you 



r 



1 Chap, xviii. 35, 



90 



ON PRAYER. 



will think it less than you deserve for your sins, and daily 
imperfections. Again, true humility will be productive of 
charity towards your neighbour: you will judge ill of no- 
body; because you will feel so much shame for your own 
faults, that you will not be tempted to scrutinize those of 
others. And so in like manner, all virtues being linked 
together as the rings of a chain, one will lead to another, 
and perfect it. 

6. When the mysteries of our holy religion are the sub- 
ject of our meditation, it is very important not to be satisfied 
with a superficial view of their nature, but to dwell leisurely 
and attentively on every particular connected with them; 
that we may be able the better to understand the great 
truths, which they are so well calculated to illustrate, and 
'to comprehend, with all the saints, what is the breadth, and 
length, and height, and depth of the goodness of God. 51 
When the Lord is pleased to impart light to our souls, one 
single consideration suffices to occupy us a long time, and 
becomes an inexhaustable source of spiritual consolations. 
c Open thou my eyes,' said the psalmist, 'and I will consider 
the wonderous things of thy law — 1 will rejoice at thy 
words, as one that hath found great spoil.' 2 'I remembered 
God; and I was delighted.' 3 St. Austin and St. Francis 
spent whole days and nights in repeating these words: 
'Who art thou, O Lord! and who am I?— Oh! that I could 
know thee! that I could know myself! Thou art my God, 
and all things to me!' This perfect mode of prayer is 
similar to that which the blessed use in heaven, where, 
ravished with admiration at the divine majesty, they inces- 
santly 'cry out, one to another, and say: Holy, holy ? holy, 
the Lord God of hosts !' 4 —'And they rested not, day and 
night, saying, Holy, holy, holy, Lord God Almighty! who 
was, and who is, and who is to come,' 5 But to arrive a$ 

1 Eph. iiw 18. 3 Pa. kxvi. 4. 5 Apoc. ir. 8. 

2 Ps. cxviii. 18. 162, 4 Isaias vi. 3. 



ON PRAYER. 



91 



this perfection in our prayers, and co-operate with the grace 
of God, from whom we must ultimately obtain it, we ought 
seriously to reflect on the various circumstances of the mys- 
teries which faith teaches us, and apply them to ourselves. 

The means to succeed in this sort of prayer, says Ger- 
son, is constant practice. He 'who reacheth from end to 
end mightily, and ordereth all things sweetly,' 1 acts in the 
order of grace, as he does in the order of nature: as he 
would have us to acquire human arts and sciences by 
applying ourselves to them, and practising them; so in like 
manner, he wishes us to obtain the knowledge of heavenly 
things by holy meditations, and the science of prayer by 
assiduous practice and unwearied exertions. In a word, 
do you wish to learn how to meditate? — practise medita- 
tion. Would you know how to pray? — pray as well as you 
are able — improve the 'talent' which our Lord has given 
you, 'according to your ability,' 2 and he will reward your 
fidelity, by a more abundant communication of his grace 
and of the spirit of holy prayer-, 'the hidden things of his 
wisdom he will make manifest to you.' 3 'If any man want 
wisdom,' says St. James, 'let him ask of God, who giveth 
to all abundantly— and it shall be given him.' 4 Remain 
prostrate at the foot of the cross of your Saviour; acknow- 
ledge that you are unworthy of God's consolations, on 
account of your sins— and the acts of patience and humi- 
lity which you will then perform, will be a kind of prayer, 
most pleasing to God and profitable to yourself. 

7. I have already remarked that we should not amuse 
ourselves, during prayer, with making idle speculations; 
but direct our attention to the wants of our souls, and the 
manner in which we conduct the great affair of our salva- 
tion. One may ask himself: How does my account with 
my divine Master stand now? What atonement have I 
offered; what amends have I made for my past sins? What 

1 Wisd. viii. 1. 2 Mat. xxy. 15. 3 Ps. L 8. 4 Chap. i. 5. 



£2 



ON PRAYER. 



progress have I made in patience, humility, and the mor- 
tification of my passions? Another will employ the time 
allotted for meditation in examining, before Almighty God, 
how he fulfils the duties of his profession, and the peculiar 
obligations attached to his situation in life. These, and the 
like considerations, would afford ample matter for medita- 
tion, and innumerable opportunities to know and improve 
ourselves. 

Gerson speaks of a great servant of God, who, after apply- 
ing himself to prayer during forty years, said that he never 
could find an easier or more useful method of mental prayer, 
than to present himself before God as a child, as one naked, 
and destitute of all things. The royal prophet often made 
use of this kind of prayer: the psalms are full of passages in 
which he calls himself 'an orphan, a beggar, a poor, blind, 
and forlorn man.' See with what patience and humility a 
poor beggar asks, and waits for help, at the rich man's gate; 
how minutely he details his wants; with what perseverance 
and eagerness, he begs and entreats. Follow his example; 
for, When we pray, says St. Austin, we are beggars. 'As 
the eyes of the hand-maid are on the hands of her mistress,' 
when she wishes to obtain something from her, 'So let our 
eyes be unto the Lord our God, until he have mercy upon 
us. 51 

It is related that a poor clown, who carried the bag- 
gage of St. Ignatius and his companions, during their jour- 
ney to Barcelona, perceiving that as soon as they stopped 
at an inn, they retired to say their prayers, was led by their 
example to do the same himself. The fathers having asked 
him, one day, what he was doing on his knees during ail 
that time, he answered — I say: These persons here, O Lord! 
are saints, and I am their beast of burden: they are now in 
prayer, and I wish to do what they are doing. A holy 
religious of the Society of Jesus, and one endowed with 



1 Ps. cxxii. 2. 



ON PRAYER. 



93 



great talents, is said to have, for a long time, used no other 
sort of mental prayer than this: Lord! I am a stupid man, 
I know not how to pray, do thou teach me! 

When St. Francis of Borgia thought he had not dis- 
charged the duty of prayer with all the attention and piety 
it requires, he endeavoured, on that day, to be more humble, 
more recollected, more mortified, than usual, in order to 
atone thereby for his neglect and inattention. The holy 
Abbot Nilus says: If you wish to pray well, do nothing 
contrary to prayer; for then, God will come to you, and go 
along with you. 



SECTION VI. 
Distractions in prayer, and their remedies. 

Distractions in prayer proceed from various, and often 
very different causes. Our first care should be to ascertain 
the particular cause of the distractions, which we experience 
during our prayers, and to remove it, when it can be 
removed. For if our distractions arise from any cause 
which we can, and ought to remove, they will be sinful, as 
long as we do not remove it. Under these circumstances, it 
would be unreasonable to complain that we cannot be recol- 
lected in time of prayer, and that our attention is carried 
away by a thousand vain and unbecoming thoughts. The 
efforts which we might make in order to banish them, 
would, generally speaking, be useless and unavailing. 
These distractions would still be, as divines speak, volun- 
tary in their cause. Thus, if your fondness for the plea- 
sures and amusements of the world, be the cause of your 
distractions in prayer — restrain it within proper bounds — 
seek retirement, and love solitude. If it be pride, practise 
humility; if levity, be more serious; if any other passion or 



S4 



ON PRAYER. 



habit, acquire the contrary virtue, and follow a different 
course. 

After having taken the necessary means to retrench the 
ordinary causes of distractions, the next thing we have to 
do is, to banish them when any present themselves in the 
time of prayer. Thus, these distractions not being wilful, 
either in their cause, or whilst they last, will not render our 
prayers less acceptable to God, nor less profitable to us. 
Nay, they will contribute to our spiritual improvement, 
even more than the most sublime and moving prayers, if we 
earnestly strive to reject them, and bear with humility this 
experience of our weakness. For 'the Lord is compassion- 
ate and merciful — as a father hath compassion on his chil- 
dren, so hath the Lord compassion on them that fear him; 
for he knoweth our frame; he remembereth that we are 
dust.' 1 The most pious are not exempt from such wander- 
ings of the mind as originate in human frailty, and the 
malice of the devil : they cannot always control their ima- 
gination, and commune with their God in the perfect 
silence of all worldly cares. But these distractions do not 
disturb the peace of their souls : they serve, on the con- 
trary, to render them more watchful, more humble, and 
persevering. 

According to a maxim of the ancient fathers of the desert, 
the state of our minds is, during prayer, what it generally 
is throughout the day. So that the surest preparatory means 
to be recollected in time of prayer, is, to be mindful of the 
presence of God, and cherish the habit of spiritual recol- 
lection, at all times. It is natural to think of what we love. 
If you wish to have your mind fixed upon God, during 
prayer, withdraw your affections from the world, and fill 
your hearts with the desire of heavenly things. 

St. Easil remarks that the best means to avoid being dis- 
tracted in time of prayer, is, to consider that we are then 



1 Ps. cii. 8. 13. 14. 



ON PRATER. 



95 



speaking to God, whose majesty requires, at least, that we 
should think of what we say to him. St. Ignatius wishes 
us never to lose sight, during our prayers, of the divine pre- 
sence, in which we ought to place ourselves in a particular 
manner, when we begin them ; so that we may be able to 
say with the psalmist, 'The meditation of my heart is always 
in thy sight.' 1 When you go to prayer, says St. Chry- 
sostom, imagine that you are entering the heavenly court, 
where the king of glory is seated on his throne, surrounded 
by a multitude of angels and saints, and that the eyes of all 
are fixed upon you ; for it is then, you can apply to your- 
selves, in a peculiar and most appropriate sense, the words 
of St. Paul to the Corinthians: 'We are made a spectacle to 
the world, and to angels, and to men. 52 

The pious are accustomed to preserve during prayer a 
lively sense of the presence of God, and repel distractions, 
by various methods which experience recommends to them. 
Some turn themselves towards the nearest church, in which 
the Blessed Sacrament is kept; and prostrate in mind before 
'the altars of the Lord of hosts,' 3 — 'their hearts and their 
flesh rejoice in the living God.' 4 Others lift up their eyes 
to heaven, and contemplate, 'in the light inaccessible, which 
he inhabiteth, the King of kings, and Lord of lords, to whom 
honour and everlasting empire are due. 55 Others again, look 
at their crucifix, the images of saints, or other religious 
pictures. 

You will also find it a useful remedy against distractions 
and spiritual aridities, to represent your weakness to God 
by short and fervent prayers, and implore his assistance. 
The holy scriptures, and particularly the psalms of David, 
furnish us with many, which we may use according to the 
peculiar circumstances in which we find ourselves. Take 
the following: 

1 Ps. xviii. 15. 3 Ps. Ixxxiii. 4. 5 1 Tim. vi. 15. 16. 

2 1 Epis. iv. 9. 4 Ps. Ixxxiii. 2. 



06 



ON PRAYER. 



'Lord! I suffer violence, answer thou for me — I will 
recount to thee all my years, in the bitterness of my soul. 51 

'I am the man that see my poverty — he hath filled me 
with bitterness. The Lord will not cast off forever ; for if 
he hath cast off, he will also have mercy.' 2 

'Why art thou sad, O my soul ! and why dost thou dis- 
quiet me ? Hope in God ; for I will still give praise to 
him.' 3 

'0 Lord God of hosts ! how long wilt thou be angry 
against the prayer of thy servant ? 4 Give joy to the soul 
of thy servant ; for to thee, O Lord ! I have lifted up my 
soul. 5 According to the multitude of my sorrows, in my 
heart, thy comforts have given joy to my soul. 56 

'O my God ! enlighten my darkness. 7 — Take not thy 
holy spirit from me : restore unto me the joy of thy salva- 
tion. Thou wilt open my lips ) and my soul shall declare 
thy praise.' 8 

'I am become as a beast before thee ; and I am always 
with thee — It is good for me to adhere to my God, to put 
my hope in the Lord. 9 May he cause the light of his 
countenance to shine upon us.' 10 

'My soul hath slumbered through heaviness : strengthen 
thou me in thy words— Give me understanding, and I will 
search thy law — Thou art good : and in thy goodness, 
teach me thy justifications.' 11 

'O God ! my God, look upon me : why hast thou for- 
saken me ? — My strength is dried up like a potsherd, and 
my tongue hath cleaved to my jaws. 12 My heart is trou- 
bled — and the light of my eyes itself is not with me.' 1 3 

'Lord! why castest thou off my prayer? why turnest 
thou away thy face from me ?' 4 — How long, O Lord ! wilt 

1 Isaias xxxviii. 14. 15. 6 Ps. xciii. 19. 11 Ps. cxviii. 28. 34. 68. 

2 Lament, iii. 1. 15. 31. 32. 7 Ps. xvii. 29. 12 Ps. xxi. 1. 16. 

3 Ps. xlii. 5. 6. 8 Ps. 1. 13. 14. 17. 13 Ps. xxxvii. 11. 

4 Ps. lxxix. 5. 9 Ps. Ixxii. 23. 28. 14 Ps. lxxxvii. 15. 

5 Ps. lxxxv. 4. 10 Ps. Ixvi. 2. 



OK PRAYER. 



97 



thou forget me unto the end? 1 Incline thy ear, O Lord! 
and hear me ; for I am needy and poor — Thou, O Lord ! 
art a God of compassion, patient, and of much mercy — 
O look upon me! and have mercy on me.' 2 

'My soul refused to be comforted ; I remembered God, 
and was delighted — Will God cast off for ever ? or will he 
never be favourable again? 3 Be thou, O my soul ! subject 
to God — In God is my salvation, and my glory : he is the 
God of my help, and my hope is in God.' 4 

'My soul is as earth without water unto thee. Hear me 
speedily, O Lord! — cause me to hear thy mercy in the 
morning, for in thee have I hoped.' 5 

An excellent remedy, or rather a most efficacious preser- 
vative against distractions in mental prayer, is, to ascertain 
and prepare, before hand, the subject on which we intend 
to meditate. This we should begin, at night, and continue, 
as soon as we awake in the morning. Cassian, St. Bona- 
venture, and St. Climachus, consider this preparation to be 
of great importance : they say that our praying well, and 
by consequence, our acting well, during the whole day, 
depend upon it. St. Climachus adds, that the devil, know- 
ing how important it is to begin the day well, watches early 
in the morning, that he may succeed in seizing upon our 
first thoughts, and thus deprive God of the first fruits of the 
day. St. Thomas and St. Bonaventure, writing upon these 
words of Ecclesiasticus, 'Before prayer prepare thy soul, 
and be not as a man that tempteth God,' 6 say that to make 
no preparation before mental prayer, is to tempt God; 
because, we tempt God, when we wish to obtain a thing 
without making use of the means which he has established 
to that effect : and of course, as preparation is one of the 
means required to pray well — to neglect that means, is to 
tempt God. In other words : it is the will of God that we 

1 Pb. xii. 1. 3 Ps. Ixxvi. 3. 4. 8. 5 Ps. cxlii. 6. 7. 8. 

2 Ps. lxxxv. 1. 15. 16. 4 Ps. xli. 6. 8. 6 Chap, xviii. 23. 

9 



08 



ON PRAYER. 



should be attentive in prayer; but he wishes us, at the 
same time, to use the ordinary means, which will enable us 
to avoid distractions. 



SECTION VII. 
Method of mental prayer. 

The following method contains the practical application 
of the principles laid down in the foregoing sections. 

Mental prayer consists of three parts — the commencement 
or preparation, the body, and the conclusion. 

J. The commencement or preparation of mental prayer. 

Three things must be done in the commencement of 
mental prayer. 

1st. We must place ourselves in the presence of God, by 
an act of faith : believing firmly that he is every where ; 
that he is in the place where we are, and in our very hearts. 
This prompts us to adore him, and conduct ourselves with 
respect before his divine majesty. 

2dly. We should acknowledge ourselves unworthy to 
appear before God, on account of our sins, ask pardon, by 
an act of contrition, and unite ourselves to our Lord Jesus 
Christ, that we may come before his Father, and address 
him, in his name. 

Sdly. We should acknowledge that we are, of ourselves, 
unable to pray in a manner profitable to our salvation ; and 
invoke the assistance of the Holy Spirit, that we may do 
it well. 

II. The body of mental prayer. 
The body of mental prayer contains three points. 
In the first, we should consider the subject of our mental 
prayer in reference to our Lord, paying attention to what 



ON PRAYER. 



99 



he has said, done, or thought, on this subject — and then, 
render him our homage by adoring his sentiments, his 
words, his actions ; praising them, loving them, and filling 
our hearts with emotions of gratitude ; to which we may 
add acts of admiration, of joy, or compassion, according to 
the nature of the subject. And if the subject of our mental 
prayer should be the perfections of God, or the persons of 
the most Holy Trinity, we should adore them, and render 
them the other homages of religion. 

In the second point, we should consider the subject of 
our mental prayer in reference to ourselves. 

1st. Examining what we ought to do, or avoid for our 
sanctification ; and, in order to urge ourselves more effec- 
tually to embrace virtue, and fly from vice, we should 
endeavor to convince our understandings of our duty, by 
considering those motives and reasons, which may induce 
us most powerfully to comply with it. 

2dly. We should compare our conduct with our obliga- 
tions on this subject, and enter into serious reflection with 
ourselves to ascertain if we have been faithful to our duty : 
and, as this research will bring to our view many faults, we 
ought, therefore, to humble ourselves, to make acts of con- 
trition for our past sins, of confusion at our present state, 
of desire to do better for the time to come, and to excite 
other affections, correspondent to the investigation we have 
made. 

Sdly. In view of our past faults, and present weakness, 
we must have recourse to God, and ask of him, with ear- 
nestness, the grace to do better in future — employing, to 
obtain it, the merits of our Lord, and the intercession of the 
most holy Virgin and the saints. 

In the third point, to co-operate with the grace which we 
have just asked of God, we should adopt good resolutions, 
conformable to the subject of our mental prayer, and our 
spiritual necessities. These resolutions should be not only 
general, but particular, and adapted to the circumstances of 



100 



OJf PRAYER. 



the present time. They should be efficacious, and such as 
will enable us, with God's help, to surmount every obstacle 
to our perfection : finally, they should be accompanied with 
distrust in ourselves, and confidence in God. 

III. The conclusion of mental prayer. 

The conclusion of mental prayer comprehends three 
things. 

1st. We should return thanks to God for the graces he 
has bestowed on us during prayer. 

2dly. We should ask his pardon for the faults which we 
have committed in it. 

3dly. We should beseech him to bless our resolutions, 
the present day, our life, and our death. We compose then 
the spiritual nosegay, which is the selection of certain good 
thoughts, or holy affections, which have touched us most 
during our mental prayer, to call them to mind, from time 
to time, throughout the day. 

We close, by placing our resolutions and the fruit of our 
mental prayer, under the protection of the most blessed 
Virgin, and to that end, we may say the anthem, 'We fly 
to thy patronage,' &c. 

Remarks. 

1. Before mental prayer — 1. We should dispose ourselves 
for it, by flight from sin, and by purity of heart ; by inter- 
nal, and exterior recollection ; and by the sincere intention 
of seeking in it nothing but the glory of God, and our 
advancement in virtue. 

2. We should prepare the subject of our mental prayer; 
by selecting and reading it, the night before, and bearing it 
in mind, in the morning. 

II. During mental prayer — 1. It is not necessary to make 
in one mental prayer many reflections, or all the acts desig- 
nated in this method ; but when we are usefully occupied 
in certain considerations, or holy affections, such as sorrow 



OH PRAYER. 



101 



for sin, love of God, and the like, we ought not to leave 
them on pretext of passing to others. 

We ought to lay the greatest stress on affections, peti- 
tions, and resolutions, which constitute the most important 
part of mental prayer. Hence, we need not be solicitous 
to excite the affections, or make our petitions and resolu- 
tions, only in the precise order marked out in this method ; 
but if we feel ourselves attracted to them, from the com- 
mencement, or out of the prescribed course, it is good to 
yield to the impulse, without delay. 

If we feel inclined to any other mode of prayer, we 
should propose it to our director, and follow his advice. 

2. Although distractions, indifference or even temptations 
should invade us during mental prayer, we ought not, on 
this account to be discouraged, nor give up its practice : 
but we should persevere — renouncing faithfully those dis- 
tractions, resisting firmly those temptations, and sustaining, 
with patience, that dullness of spirit, and tepidity. 

3. Besides the petitions we should make for our peculiar 
wants, it is good, at the close of our mental prayer, to pray 
for the church, for our parents, friends, benefactors, and 
others entitled to our prayers. 

III. After mental prayer — 1. We should take care to pre- 
serve, throughout the day^ the same sentiments which we 
entertained during prayer ; aud be guarded not to lose them, 
by returning with too much earnestness and haste to our 
other occupations. 

2. It is good to write down, sometimes, what has touched 
us most during mental prayer, and the resolutions we have 
then made; particularly during retreats, and when our 
director deems it expedient ; and it will be useful to read 
these things over, from time to time. 

S. We should endeavor often to call to mind, throughout 
the day, the good resolutions we have formed, and to watch 
for occasions to put them in practice. 



9* 



102 



OS PRAYER. 



SECTION VIII. 
Conditions of prayer. 

What are the conditions required to make our prayers 
agreeable to God, and efficacious in obtaining what we ask 
of him ? This question is put by Bishop Hay, in his 
'Devout Christian.' — 1 shall insert his answer to it, as a 
complement of what I have said on prayer in the preced- 
ing pages, which will be useful to all my readers, and, 
probably, necessary for some of them. — This indeed, writes 
this pious and learned prelate, is a most important subject, 
as it is for want of some one or other of these conditions 
that our prayers are rendered fruitless, and hindered from 
having the effect which we desire. There are several con- 
ditions required on our part, which therefore must be care- 
fully attended to. They are as follow: 

I. To be in friendship with God, and free from the guilt 
of sin. — When a person lives in the guilt of known sin, and 
in disgrace with God, his soul is utterly incapable of re- 
ceiving his heavenly gifts, and he is positively unworthy of 
receiving any favor from him; and the holy scripture assures 
us that nothing is a greater hindrance to our prayers being 
heard, than to live in such a state of enmity with God. 
David tells us, that, 'The eyes of the Lord are upon the 
just, and his ears unto his prayers; but the countenance of 
the Lord is against them that do evil things, to cut off the 
remembrance of them from the earth.' 1 And God himself 
says to all such, 'When you stretch forth your hands, I will 
turn away my eye from you; and when you multiply prayer, 
I will not hear; for your hands are full of blood,' 2 that is, 
your souls are defiled with the guilt of your sins, which 
render you hateful to me, like a person whose hands are 
reeking with the blood of his neighbor whom he has 



1 Ps xxxiii. 17. 



2 Isaias i. 15. 



ON PRAYER. 



103 



murdered. So also, Isaias says to sinners, 'Your iniquities 
have divided between you and your God, and your sins 
have hid his face from you that he should not hear.' 1 Hence 
Jeremias laments ths sins of his people in these words, 'We 
have done wickedly and provoked thee to wrath; therefore 
thou art inexorable; thou hast set a cloud before thee, that 
our prayer may not pass through.' 2 Nay, the wise man 
declares, that 'he that turneth away his ears from hearing 
the law, his prayer shall be an abomination.' 3 

It is true, indeed, that though a person has been ever so 
great a sinner, yet if he returns to God with a sincere re- 
pentance and cries for mercy, his prayer will be heard, and 
the scripture is full of the most encouraging assurances to 
all such; thus, 'Seek ye the Lord, while he may be found, 
call upon him, while he is near; let the wicked forsake his 
way, and the unjust man his thoughts, and let him return to 
the Lord, and he will have mercy upon him, and to our God, 
for he is bountiful to forgive.'* And the examples of the 
humble publican and the prodigal son, with other such, 
show clearly how ready Almighty God is to hear the prayers 
of the greatest sinners, when they return to him and cry for 
mercy. 

But to be entitled to all the glorious effects of prayer, and 
to the sacred promises which Jesus Christ makes to hear 
our prayers, we must leave off our evil ways, and be in 
friendship with him; and this condition is expressly made 
to these promises. Thus, 'If you abide in me,' says Jesus 
Christ, 'and my words abide in you, you shall ask what- 
ever you will, and it shall be done unto you.' 5 'He that 
loveth God shall obtain pardon for his sins by prayer, and 
shall refrain himself from them, and he shall be heard in 
the prayer of days.' 6 'Delight in the Lord, and he will 



1 Chap. lix. 2. 3 Prov. xxviii. 9. 5 John xv. 7. 

2 Lament, iii. 42. 44, 4 Isaias lv. 6. 6 Eccl. iii. 4. 



204 



ON PRAYER. 



give thee the request of thy heart.' 1 'Dearly beloved,' says 
St. John, 'if our heart do not reprehend us we have confi- 
dence towards God, and whatsoever we shall ask, we shall 
receive of him, because we keep his commandments, and do 
those things that are pleasing in his sight.' 2 And there- 
fore St. James assures us, that 'the continual prayer of a 
just man availeth much.' 3 

2. That the things we pray for, be conducive to our sai- 
vation, and according to the will of God — The great end 
which God had in view in creating this universe, and in all 
he has done in it, whether in the order of nature or in the 
order of grace, is the salvation of souls; and all the good 
things that he has bestowed upon us in this life, are in- 
tended only as helps or means to enable us to secure this 
great end of our being. Hence the riches and enjoyments 
of this world, if they be so used as to promote our salvation, 
are real goods to us; but, if we abuse them to the hurt 
of our souls, they become real evils. On the contrary^ 
if the miseries and sufferings of this life are so used as to 
be of service to our souls, however afflicting they be in the 
mean time to our nature, they are in fact real goods; but if 
we abuse them to the loss of our souls, they are real evils. 
The salvation of our soul is the only important affair we have 
to think of; it is of no manner of consequence, what way 
we be in, while in this valley of tears, whether in wealth or 
poverty, in sickness or health, in ease or pain, provided we 
can only save our souls; but if we lose our souls, all is lost 
forever. 

Finally, considering the corruption of our nature by siiif 
it is much more difficult to save our souls amidst the plenty 
and abundance of worldly enjoyments, than with a moderate 
sufficiency of the necessaries of life, or even amidst suffer- 
ings and afflictions — From these undoubted principles it 
follows; that the great and continual object of our desires^ 



i Pb. xxxvi. 4. 



2 1 Epist. iii. 21. 



3 Chap. v. 16 



PRAYER. 



105 



and consequently of our prayers, ought to be our eternal 
salvation, and all those goods which are necessary for se- 
curing it, such as victory over our passions, grace to resist 
temptations, the living free from sin, our advancement in 
virtue, patience in our sufferings, union with the will of God, 
final perseverance by a happy death, and the like. We are 
absolutely certain that all these things are according to the 
will of God, and what he is most ready to grant us, because 
4 He wills all men to be saved.' 1 But as for the good things 
of this world, or the being delivered from its evils, a Chris- 
tian ought never to desire them for themselves, nor pray for 
them, but only as far as God sees that they may be of use 
to his soul. 

We know how strongly Jesus Christ forbids his followers 
to set their hearts upon these things, or seek their happi- 
ness in them; how strictly he enjoins them, by mortification 
and self-denial, to take off their affections from them; while 
at the same time he passes his sacred promise to them that, 
if they do so, he will take care to supply them with such a 
sufficiency of the goods of this life, as will be necessary for 
their support, and of no hurt, but of service to their souls. 

When we pray for the salvation of our souls, and those 
graces which are conducive to, or necessary for obtaining 
it, we may depend upon being heard, when, in what manner, 
and in what proportion God sees best for us; because it is 
only to these goods that all the promises of hearing our 
prayers are made. When we pray for temporal goods, the 
promises of hearing such prayers are only conditional; if 
God sees it is for the good of our souls, he will grant what 
we ask; if not, he will refuse it; unless in punishment of 
our too great anxiety for, and attachment to these goods, he 
should grant in his anger what he would refuse in his mercy. 
Hence, we may and ought to pray for the former goods, with 
all the ardor of our soul, and with all the confidence of 



1 i Tim. ii. 4. 



106 



ON PRATES,. 



being heard, and without any condition. But with regard 
to our temporal necessities, we should either not ask for 
them at all, but humbly laying all such necessities before 
God, leave it to him, by a holy resignation to his will, to do 
as he sees best; or if we do ask for them, as it is certainly 
laudable and lawful to do so, we ought to ask them only as 
a secondary and accessary means of salvation, and always 
with this condition, if God sees it is for the good of our 
souls, and only as far as he sees so, but with an entire 
resignation to his will to give them or not as he pleases. 
All this is confirmed by repeated testimonies of scripture; 
thus, c Be not solicitous therefore, saying, what shall we eat, 
or what shall we drink, or wherewith shall we be clothed? 
for after all these things do the heathens seek: for your 
Father knows that you have need of all those things. Seek 
ye therefore first the kingdom of God and his justice, and 
all these things shall be added to you.' 1 Again, 'Amen, 
amen, I say to you, if you ask the Father any thing in my 
name, he will give it you.' 2 What can we ask in the name 
of the Saviour, but what conduces to our salvation? Would 
it not be injurious to him, to ask any thing in his name 
which would be hurtful to our souls? and would he be a 
Saviour to us, if he should grant such a prayer? 4 If you 
then being evil, know how to give good gifts to your children; 
how much more will your Father who is in heaven give 
good things to them that ask them?' 3 What are good things 
in the judgment of God? Surely only such as are for the 
good of the soul. Would it be receiving good things from 
God, if we ask him for what he knows would make us 
eternally miserable, and he should grant them? Is it his 
will to give us such goods? and would it be asking accord- 
ing to his will, if we should pray for such? Now it is upon 
asking according to his will, that our confidence of being 
heard must be founded: hence, St. John says, 'This is the 



1 Mat. vi. 31. 



2 John xvi. 23. 



3 Mat. vii. Ih 



ON PRAYER. 



107 



confidence which we have towards him, that whatsoever we 
shall ask, according to his will, he heareth us; and we know 
that he heareth us whatsoever we ask ; we know we have 
the petitions which we request of him.' 1 

But as for temporal goods, or the being delivered from 
temporal evils, Christ himself shows us by his own example, 
that we should pray for them only conditionally, and with 
resignation; for being oppressed with sorrow in the garden 
at the sight of the dreadful chalice of sufferings he was 
going to endure, he prayed thus, 'Father! if it be possible, 
let this chalice pass from me! — nevertheless, not as I will, 
but as thou wilt,' 2 and again, 'Father! if thou wilt, remove 
this chalice from me — but yet, not my will, but thine be 
done.' 3 Where we see both, that it is laudable and lawful 
to pray for temporal favors, and that all such prayers ought 
to be marie with perfect resignation to the will of God, and 
on condition that he thinks proper to grant them. We must 
pray for them, because prayer is the necessary means to 
obtain them, as well as all other good things; but we must 
leave it entirely to God to grant them or not as he thinks 
fit, because we are perfectly ignorant, whether it would be 
good for us to have them or not. In all such cases we 
ought to be firmly persuaded, that if he does not think fit 
to grant the very thing we ask, he will grant us something 
else which he sees better for us; for prayer can never be 
fruitless. It is a promise made by Christ himself, that 
'every one that asketh (properly) receiveth, 54 and when we 
ask temporal goods in the way Christ did, we surely ask 
properly, and therefore, receive we shall, if not the very 
thing we ask, something better for us. Thus, St. Paul 
thrice besought the Lord to be delivered from the angel of 
Satan that was given to buffet him, and was denied that 
favor; but he received a much greater one, a plentiful grace 

1 Epist. v. 14. 2 Mat. xxvi. 39. 3 Luke xxii. 42. 4 Mat. vii. 8. 



108 



ON PRAYEB. 



to support him, and enable him to overcome the enemy with 
great fruit to his soul. 

3. That we pray with attention, and fervor — These 
two qualities of good prayer are joined together, because 
they naturally arise from, and are accompanied by one an- 
other. Prayer, properly speaking, consists in two things, 
to wit: the desires of our heart for some good thing, and 
the manifesting those desires to God: and it is evident, that 
if either of these two be wanting, there is no prayer. This 
manifestation of our desires to God may be either by the 
heart alone, and this is to pray mentally, or they may be 
expressed also in words, and this is to pray vocally. The 
foundation then of prayer is the desires of the heart ; it is 
by them that the heart is dilated and disposed for receiving 
the things we pray for ; according to that of our Saviour, 
'Blessed are they that hunger and (hirst after justice, for 
they shall have their fill.' 1 These desires arise from the 
high esteem we have for the good things we wish; the 
greater and more fervent our desires for any good are, the 
more they show how great our esteem is of it ; but if our 
desires be weak and languid, our esteem must be but little. 
Now, as the good things of God are of inestimable value in 
themselves, he requires of us to have a great esteem for 
them, and of course an ardent desire of them ; this high 
esteem and fervent desire, is what moves him in a particular 
manner to bestow his gifts upon us ; thus, 'the Lord hath 
heard the desire of the poor ; thy ear hath heard the pre- 
paration of their heart.' 2 'In thy strength, O Lord! the 
king shall joy; and in thy salvation he shall rejoice ex- 
ceedingly ; thou hast given him his heart's desire; and 
thou has not withholden from him the will of his lips.' 3 
'That which the wicked feareth, shall come upon him ; to 
the just, their desire shall be given.' 4 And when Daniel 
'set his face to make supplication with fasting and sack- 



1 Mat. v. 6. 2 Ps. x. 17- 3 Ps. xx. 1. 4 Prov. x. 24. 



ON PRAYER. 



109 



cloth and ashes,' and to pray for his people with great fer- 
vor, which he showed both in the expressions of his prayer 
itself, and in those penitential works with which he accom- 
plished it, at last the angel Gabriel appeared to him, and 
said, 'O Daniel ! I am now come forth to teach thee, and 
that thou mightest understand. From the beginning of thy 
prayers the word came forth : and I am come to show it to 
thee, because thou art a man of desires.' 1 

But when a person has no esteem for the good things of 
God, when he has no great desire for them, when he pre- 
fers the perishable things of this life before them, and is 
more solicitous about the concerns of eternity, he is then 
totally indisposed for receiving the gifts of God ; and though 
he should say some prayers for the good of his soul, yet 
these prayers being languid, cold and heartless, and he him- 
self being as it were indifferent whether he receives them 
or not; such prayers are rather loathsome to God than 
pleasing, and more apt to move him to indignation than to 
pity, seeing they show a contempt of him and of his eter- 
nal goods, and that the preference is given to the world 
before him. 

Hence it is manifest that our prayers must proceed from 
a heart inflamed with an ardent desire of the inestimable 
goods which we ask from God, just as the incense, which 
in scripture is proposed as an emblem of fervent prayer, 
then sends up its clouds of sweet smelling smoke towards 
heaven, when itself is burning upon the fire in the censer. 
Now when we manifest these desires to God mentally, and 
in the heart alone ; though in some high degree of super- 
natural prayer, the imagination may sometimes be carried 
away with various distractions, even while the heart and 
will are exercising the most fervent affections towards God, 
yet ordinarily this is not the case ; but our very expressing 
our desires to God, in our heart, naturally draws the atten- 



10 



1 Dan. ix. 3. 22. 



110 



ON PRAYEfi. 



lion of the mind along with it. But the case is very diffe- 
rent in our vocal prayers, for there it but too often happens 
that we recite with our lips those words which express the 
desires of the heart, whilst our mind is wandering about on 
a thousand idle and worldly objects, and the heart itself is 
perhaps engaged in affections very different from, and some- 
times even contrary to those which the words contain. If, 
while we are pretending to honor God by reciting our 
prayers, we should either of ourselves set our thoughts a 
wandering upon improper objects, or knowingly entertain 
those that are suggested by the devil or our own imagina- 
tion, without giving any attention to God, and what our 
lips are saying to him; this must be highly displeasing to 
God, and will render our prayers not only fruitless, but 
hurtful to us. Such pretended prayer is in fact no prayer 
at all, it is mere hypocrisy: it wants the foundation of 
prayer, which is the desire of the heart; it is a pretending 
to manifest to God the desires of the heart, by the words 
we repeat, whilst the heart has no desire at all of what the 
words express, but perhaps is occupied with affections dis- 
pleasing to God. To such prayer is justly applied the 
reproach made by Isaias the prophet, and which our blessed 
Saviour applies to the Jews, 'Ye hypocrites, well has Isaias 
prophesied of you, saying, this people honoreth me with 
their lips ; but their heart is far from me. In vain do they 
worship me.' Of such also David says, Hhey loved him 
with their mouth, and with their tongue they lied unto 
him: but their heart was not right with him. 52 

Hence therefore it is manifest, that if we wish our prayers 
should be acceptable to God and profitable to ourselves, we 
must take care they flow from a fervent heart, burning with 
an earnest desire of obtaining from him those inestimable 
favours which we pray for, and which will conduct us to 
eternal bliss; and, at the same time, that we must say them 



1 Mat. xv. 7- 



2 Ps. lxxvii. 36. 



OH PfiAYER. 



in 



with all possible attention of mind, using the proper means, 
and our best endeavors to avoid all distracting thoughts in 
time of prayer, and to keep our mind recollected to the 
presence of that great God with whom we speak, and to the 
good things we ask of him. 

4. The fourth condition required, to make our prayer 
efficacious is, that it be humble; that is, void of all presump- 
tion upon ourselves, or upon any merits of our own, as if we 
either could acquire any good by our own natural abilities, 
or had any thing in ourselves that could deserve it from 
God. This is a most essential quality of prayer, and the 
want of it is what more than any thing else will hinder God 
from granting what we pray for. It is founded upon two 
great truths, which we never can have too deeply impressed 
in our mind. The first is, that of ourselves we can do no 
good towards our salvation, neither resist temptations, nor 
break ill habits, nor avoid sin, nor acquire any virtue, nor 
persevere in good; nor in a word, do any thing that is 
acceptable in the sight of God. The second truth is, that of 
ourselves we deserve no help, no grace, nor any good thing 
from him; nay, that on account of our manifold sins, ingra- 
titude and infidelity to him, we deserve nothing but stripes 
and punishments, and to be rejected by him entirely. That 
therefore we must never presume or have any dependanee 
upon ou .selves for obtaining any good, but expect it only 
from his goodness and mercy, through the merits of our 
blessed Saviour. 

This holy disposition greatly increases the fervor of the 
soul; for we are never more earnest in desiring any good, 
than when we are thoroughly convinced of the greatness of 
our want of it; and, at the same time, it powerfully moves 
God to grant what we desire. This he declares by his pro- 
phet: 4 To whom shall I have respect, but to him that is 
poor and little, and of a contrite spirit, and that trembleth 
at my words?' 1 'For thus saith the High and the Eminent, 



1 Isaias lxvi. 2. 



ON PRAYER. 



that inhabiteth eternity, and his name is Holy, who dwelletfo 
in the high and holy place, and with a contrite and humble 
spirit: to revive the spirit of the humble, and to revive the 
heart of the contrite.' 1 For 'a contrite and humble heart, 
O God! thou wilt not despise.' 2 And therefore, 'he hath 
regard to the prayer of the humble, and he hath not des- 
pised their petition/ ' 'For the Lord is nigh to them that 
are of a contrite heart, and he will save the humble of 
spirit.' 4 'But God resisteth the proud, and giveth grace to 
the humble.' 5 The holy servants of God were most sensi- 
ble of this truth, and therefore in all their prayers, which 
are recorded in scripture, especially in times of distress, we 
find they are all grounded in this holy virtue. Thus Judith 
says, 'Thy power, O God! is not in a multitude, nor is thy 
pleasure in the strength of horses, nor from the beginning 
have the proud been acceptable to thee, but the prayer of 
the humble and meek hath always pleased thee; hear me, a 
poor wretch, making supplication to thee, and presuming of 
thy mercy.' 6 In like manner, Esther 'covered her head 
with ashes and dung, and she humbled her body with fasts; 
and she prayed to the Lord, the God of Israel, saying: O my 
Lord! who alone art our king, help me, a desolate woman, 
who have no other helper but thee.' 7 Daniel also, in his 
fervent prayer, which brought an angel from heaven to tell 
him what he wanted to know, says, 'Incline O my God! thy 
ear, and hear; open thy eyes, and see our desolation; for it 
is not in our justifications that we present our prayers before 
thy face, but for the multitude of thy tender mercies.' 8 The 
different effects of the prayers of the humble publican, and 
of the proud pharisee, are well known; and the prayer of 
the prodigal son, by which he found favor with his father, 
was wholly founded in humility. Hence the wise man 



1 Isai. lvii. 15. 4 Ps. xxxiii. 19. 7 Esther xiv. 2, 

2 Ps. 1. 19. 5 James iv. 6. 8 Dan. ix, 18. 

3 Ps. ci. 18. 6 Judith ix. 16. 



ON PRATER. 



US 



assures us, that 'The prayer of him that humble th himself, 
shall pierce the clouds; and till it come nigh he will not be 
comforted, and he will not depart till the Most High behold: 
and the Lord will not be slack.' 1 

The reason why humility is so powerful a means to find 
mercy with God, is because by it we give due honor to his 
almighty power, according to that, 'The greater thou art, 
the more humble thyself in all things, and thou shalt find 
grace before God; for great is the power of God alone, and 
he is honored by the humble.' 2 Now, though every Chris- 
tian knows and believes the above two truths, upon which 
this humility of our prayers is founded, and, on that account, 
may be said to have humility of the understanding; yet such 
is the unhappy pride of our heart, that notwithstanding the 
conviction we have of our own weakness and unworthiness, 
still we feel our heart revolts at that truth, wishes always 
to have some good opinion of ourselves, as if there was 
something in us of our own, and which we have not from 
God, and is carried away as it were by violence to presume 
upon itself, and have a dependence on its own forces. To 
counteract the fatal effects of this unhappy disposition, it is 
a most useful practice, not only at the beginning of prayer, 
but also of every other duty, we have to do, to make an act 
of profound humility before God, expressly confessing our 
own inability to do it well without his assistance, and our 
unworthiness of any help from him; and renouncing all 
confidence in ourselves, throw ourselves entirely upon his 
mercy for what we need; and experience will show, that 
when this is done sincerely and from the heart, how pow- 
erful a benediction it brings from God. But we observed 
in all the above examples of the humble prayers of the 
saints, that while they rejected all trust or confidence in 
themselves, they presumed wholly upon the mercy of God; 
and therefore, 



1 Eccl. xxxv. 21. 

10* 



2 Eccl. iii. 20. 



114 



ON PRAYER. 



5. The fifth quality of prayer is, that this humble diffi- 
dence in ourselves be accompanied with a perfect trust and 
confidence in God, grounded solely upon his infinite good- 
ness, his fidelity to his promises, and the merits of Jesus 
Christ. This confidence or hope in God, is a virtue which 
resides partly in the understanding, and partly in the will. 
In the understanding; because we firmly believe that God is 
exceedingly disposed and inclined by his own infinite good- 
ness, and has bound himself by promise, to grant the good 
things we ask. In the will; because, adhering to this well 
founded belief, we undoubtedly hope, without hesitation or 
suspicion of the contrary, that God will actually grant us our 
demands; and being animated with this firm hope and con- 
fidence, we present our petitions to God with greater fervor 
of spirit, and with a holy importunity, which to him is most 
agreeable. Hence St. James says, 'If any of you want 
wisdom, let him ask it of God, who giveth to all abundantly, 
and upbraideth not, and it shall be given him. But let him 
ask, in faith, nothing wavering. For he that wavereth is 
like a wave of the sea, which is driven and tossed about by 
the wind; therefore, let not that man think he shall receive 
any thing of the Lord. 51 Let him ask, 'in faith:' see the 
firm belief of the goodness, and fidelity of God; 'nothing 
wavering:' see here the unshaken hope and confidence of 
the will — Thus, the centurion, in his prayer for his ser- 
vant's health, joined a profound humility with a perfect 
confidence, in so admirable a manner, as to make Jesus 
Christ himself express his surprise at it, and grant him, 
that instant, what he prayed for. 2 Which shows how 
agreeable it is to God that we have an entire confidence in 
him, and presume, as the scripture expresses it, of his mercy, 
when we are not conscious of any thing in ourselves to put 
a stop to it. But on the contrary, it is a great injury and 
affront to God to have any diffidence in him; as it manifestly 



1 Chap. i. 5. 



2 Mat. viii. 8. 



OJtT PRAYER. 



includes a supposition most injurious to his goodness; 
namely, that though he can, without the least trouble, and 
only by willing it, relieve us and assist us in what is really 
good for us, yet, even when we apply to him for it, he will 
not do it. It also involves a heinous affront to his veracity, 
by supposing he is capable of not performing his repeated 
promises to hear our prayers, and grant our pious requests. 

6. Another most necessary quality of prayer, and which 
is the crown of ail the former, is perseverance, accompanied 
with an humble resignation to the will of God. Though 
Almighty God has bound himself by his promise to grant us 
those good things which we ask of him in prayer, and 
which are conducive to our salvation; yet he has not bound 
himself to give us them, the very moment we ask them, nor 
yet in such manner or measure as we may ask, which per- 
haps may not always be the best for our souls. God is 
pleased indeed sometimes to hear our prayers immediately; 
at other times he wants to be entreated for days, and weeks, 
and months, and years; sometimes he is pleased to grant us 
at once the whole of what we ask; at other times, he im- 
parts it by little and little, and as it were insensibly. Some- 
times the thing we ask, though holy and good in itself, may 
not be so proper for us in our present dispositions and cir- 
cumstances, and God in his infinite mercy is pleased to re- 
fuse that, but rewards our prayers with something better for 
us: now, as to all these circumstances, we must be perfectly 
resigned to whatever God pleases; it is enough for us to 
know that all is intended by his infinite wisdom for our 
greater good, which he alone knows how to promote ; and 
that, if we persevere in our prayers, sooner or later he will 
grant us our heart's desire, in the way, manner, and measure 
that he knows best for us. 

And indeed who are we, to set a time to the favors of 
God ? When Judith had heard that Ozias the ruler of the 
people had agreed to give up the city to Holofernes, who 



116 



OK P RATES. 



was besieging it, if within five days God did not relieve 
them, she said to him and the other rulers : 'What is this 
word by which ye have consented to give up the city to the 
Assyrians, if within five days there come no aid to us ? And 
who are you that tempt the Lord ? This is not a word that 
may draw down mercy; but rather that may stir up wrath, 
and enkindle indignation. You have set a time for the mer- 
cy of the Lord, and you have appointed him a day accord- 
ing to your pleasure ! But for as much as the Lord is 
patient, let us be penitent for this same thing ; and with 
many tears, let us beg his pardon, let us humble our souls 
before him, and, continuing in an humble spirit in his ser- 
vice, let us ask the Lord with tears, that according to his 
will, so he would show his mercy towards us.' 1 The high 
priest Eliachim's behaviour upon this same occasion, was 
very different from that of these rulers ; for he went about 
all Israel, and spoke to them, saying, 'Know ye that the Lord 
will hear your prayers, if you continue with perseverance 
in fastings and prayers, in the sight of the Lord.' 2 

And indeed there is nothing which our blessed Saviour 
seems more earnest to inculcate to us, than to persevere in 
our prayers to God : the parable of the two friends is ex- 
pressly intended for this purpose, and he concludes it with 
these words : 'Yet if he shall continue knocking, I say to 
you, although he will not rise and give him, because he is 
his friend; yet because of his importunity he will rise, and 
give him as many loaves as he needeth. 5 And then he im- 
mediately adds, 'and I say to you: Ask, and it shall be 
given you,' &c. 3 thereby showing us that this sacred pro- 
mise of granting what we ask, is principally made to our 
perseverance in asking. And no wonder that perseverance 
should at last be victorious; for if it could even move the 
heart of the friend, and against his will to do what was dis- 
pleasing to him, and grant what was asked of him; how 



1 Judith viii. 10. 2 Judith iv. 11. 3 Luke xi. 8. 



ON PHAYER. 



117 



much more must it move the heart of God who is all good- 
ness, who takes a delight to bestow his good things upon 
us, and who only delays granting them, that he may grant 
them afterwards more to our advantage, and as a reward of 
our very perseverance ! 

The parable of the unjust judge and the widow, was used 
by our Saviour, on purpose to show us, 'that we ought al- 
ways to pray, and not to faint,' 1 that is, to persevere, with- 
out wearying, though God should delay hearing us; for that 
coming, he will come at last, and grant us all that we de- 
sire: and the example of the woman of Chanaan, with the 
happy fruits of her perseverance, is recorded at large for our 
encouragement and imitation. When she first presented her 
prayer to our blessed Saviour, he seemed not to mind her> 
and 'answered her not a word;' she persisted, and the disci- 
ples begged him to send her away, as being troublesome. 
But he seemed to despise her as having nothing to do with 
her, saying, 'I was not sent but to the sheep that are lost of 
the house of Israel.' She, far from being discouraged by 
this apparent contempt, persisted with greater fervor, for 
'she came and worshipped him, saying, Lord help me.' He 
still seemed unmoved, and said, 'It is not good to take the 
bread of the children, and cast it to the dogs;' but she, not in 
the least disturbed at this humiliating expression, humbled 
herself the more, persisted the more, and even from what he 
said drew an argument in her own favour. True, said she, 
it is so: I acknowledge myself a wretched creature, and un- 
worthy of being treated as a child, but let me have at least 
what even the dogs get, 'for the whelps also eat of the 
crumbs that fall from the table of their master.' O then ! 
indeed, our Saviour's tender hearl could resist no longer; the 
justice of her petition, which was the cure of her daughter 
who was grievously troubled by a devil, her fervor, her 
humility, her confidence, her perseverance, made such a 



1 Luke xviii. 1. 



ON PRAYER. 



powerful assault upon him, that turning unto her, he said, 
c O woman ! great is thy faith, be it done to thee as thou 
wilt: and her daughter was cured from that hour.' 1 

How strong an encouragement does all this give us, never 
to faint, never to be weary, never to give over knocking at 
the door of the divine mercy, till at last it be opened to us, 
to our great consolation ! How does it teach us, rather to 
increase our fervor, our humility, and our confidence in 
him, when he seems not to hear us, with the firm persuasion 
that perseverance in these virtues will at last obtain our re- 
quest ! 'Do not therefore lose your confidence,' says St. 
Paul, 'which hath a great reward: for patience is necessary 
for you, that doing the will of God, you may receive the 
promise.' 2 When God delays granting what we ask, it is 
his will we should persevere with confidence and patience, 
and, in his good time, the promised reward will, without 
doubt, be given us. 

1 Mat. xv. 25, 2 Heb. x. 35. 



CHAPTER VI. 



ON READING. 



Reading, as a spiritual exercise, has always been in 
common practice, and highly recommended, not only to 
persons who have consecrated themselves to God, in reli- 
gious communities, but generally to all those who, though 
they Jive in the world, have firmly determined to lead a 
pious life. It has brought about the conversion of num- 
berless sinners, and it still contributes much to the preser- 
vation of true devotion. Countless examples attest this, and 
therefore in all religious orders, care has been taken to assign 
particular portions of time to this salutary practice. Now, 
as there are bad books, others which are indifferent, and 
others that are good, we must apply the same classification 
to reading. There is one kind, which is bad and prohibited; 
another, which is indifferent and tolerated ; and another, 
which is prescribed and enjoined on us. In reference to 
these three characteristics, we may consider all that apper- 
tains to reading — It is the division adopted by Bourdaloue, 
from whose 'Relraite'* this chapter is almost entirely 
translated. 



120 



ON READING. 



SECTION I. 
Bad and prohibited reading. 

This is of two kinds; the one bad, or at least dangerous, 
with respect to morals; the other, with respect to faith, and 
true piety. The former, which tends to corrupt the soul 
and lead it to vice, is not common in religious families: 
upon this, it is hardly necessary to enlarge. I shall content 
myself with inserting a few remarks from two celebrated 
popular writers, which go to show that the great bulk of 
romances, under whatever title they may appear, belong to 
this kind of reading. 

'Romances,' says Dr. Beattie, 'are a very unprofitable 
study; most of them being unskilfully written, and the 
greater part indecent and immoral — To contract a habit of 
reading romances is extremely dangerous. They who do 
so, lose all relish for history, philosophy, and other useful 
knowledge; acquire a superficial and frivolous way of think- 
ing; and never foil to form false notions of life, which come 
to be very hurtful to young people when they go out into 
the world. I speak not rashly, but with too good evidence, 
when I affirm, that many young persons of both sexes have, 
by reading romances, been ruined; and that many of the 
follies, and not a few of the crimes, now prevalent, may be 
traced to the same source.' 1 

'Such compositions,' writes the learned author of the lives 
of the saints, 'are extremely pernicious, both to morals and 
true literature — By substituting falsehood for true history, 
and a foolish idle amusement instead of solid instruction, they 
destroy in the mind that laudable thirst after truth, which the 
Author of nature imprinted in it — Another most pernicious 
effect of such reading is, that instead of forming, it perverts 



1 Moral Science, No. 938. 



ON READING. 



121 



and depraves the heart, poisons the morals, and excites 
passions, which it is the great business of a Christian to 
restrain. This is true, even of those writings of this kind, 
which seem least dangerous; since such fictions only please 
by insensibly flattering vanity, pride, ambition, and the like 
criminal inclinations. If this be so with regard to those 
romances, which, by some persons in the world, are called 
innocent, what censures shall we find harsh enough for the 
generality of such compositions, which are filled with scenes 
and intrigues of love, and tend to awake, cherish, and enter- 
tain the most dangerous of all the passions?' 1 

As to that kind of dangerous reading, which might impair 
our faith, and beguile us from the straight path of solid 
piety, it is but too common, even among persons who glory 
in their belief of all that the church teaches; and we cannot 
employ, in relation to it, too much vigilance and precaution. 
How many books are spread abroad, which are, evidently 
and professedly, replete with errors against Catholic faith! 
How many are there of which the doctrine is, to say the least, 
suspicious; and whose venom is the more to be dreaded, as 
it is the more subtle and concealed ! How many are filled 
with maxims tending to discredit good and ancient usages, 
and abolish them, for the sake of introducing novelties ! We 
may say with certainty, that the reading of such books, is 
highly pernicious. Thus the church has most expressly 
prohibited some of them, and although she has not formally 
declared herself with regard to the rest, because that would 
have led to endless disquisitions, her ministers and true 
pastors speak of them sufficiently in her behalf, and labor 
daily to expose to the faithful the poison that is offered to 
their souls. 

Reading of this sort is especially injurious to those who 
have not sufficient knowledge to discover, nor enough of 
piety to guard against the evil tendency of such works. 

1 Butler, Life of St. Teresa. 

II 



222 



ON READING. 



And it is a very frivolous excuse, which they frequently 
offer in their defence, that they read them merely through 
curiosity, — to see what the authors can say on subjects, 
with regard to which they know very well what they are 
to believe and how they should act; — so that they do not 
perceive the danger and contagion of which we speak. This 
is precisely as if, while swallowing poisoned liquor, they 
should consider themselves in safety, because they perceived 
in it nothing but what is agreeable to the sight and taste. 
Would that they could see this contagion! they would then 
be better able to avoid it. But, as they do not perceive it, 
and are yet warned by others of its presence, is it not the 
dictate of wisdom that they should absolutely reject, that, 
which would imperceptibly infect, and mislead them? 

This is not, however, the course which they generally 
pursue. Because certain books are fashionable, they desire 
to see them: and, through the natural perversity of the human 
heart, it is sufficient that books should be censured and pro- 
scribed, to stimulate and increase curiosity. In vain do wise 
and vigilant guardians, endeavor to exclude them from the 
circle of their influence. Their watchfulness is eluded: the 
books are obtained; they are perused by stealth, but with 
assiduity, and gorge the soul, as with the daintiest nourish- 
ment. It is amazing that all this should be done without 
scruple, in spite of the censure and admonitions of supe- 
riors, and in opposition to the practice of all sincere and 
pious Christians. But, in truth, is it done without scruple? 
Can they, who indulge in such reading and under such cir- 
cumstances, assure themselves that they have nothing to 
fear, nothing to reproach themselves with? and if they be 
so persuaded, is it not the grossest illusion? 

It would be much more conformable to the spirit of our 
holy religion and genuine piety, to observe the following 
rules, and adhere to them inviolably: 

1st. To read no book against the wish of one's superior. 



ON READING. 



12S 



2d. To mortify that excessive longing, which some per- 
sons feel, to read all new publications, under pretence that 
they are qualified to judge of their merit and orthodoxy, 
and that they run no risk and expose themselves to no 
danger in so doing. 

3d. To abstain, in general, from all reading of a doubtful, 
or suspicious character. Were these principles universally 
adopted and strictly followed, we should not have to deplore 
the loss of so many souls, who, in the wreck of religious 
and moral virtues, are 'tossed to and fro, and carried about 
with every wind of doctrine, in the wickedness of men, in 
craftiness, by which they lie in wait to deceive.' 1 



SECTION II. 
Indifferent and tolerated reading. 

There are books which are neither good nor bad, con- 
sidered in reference to faith and morals. These are works 
of imagination, of which the subjects have no relation, 
either to the truths of religion, or the duties of piety. They 
are read for pastime, and recreation, without expectation of 
edification for the soul, but at the same time, without the 
fear of danger. In well regulated families, much attention 
is not bestowed on this kind of reading. It is an unpro- 
fitable sort of amusement — and this is commonly the limit 
of its censure. However, by a tolerance, which insinuates 
itself by degrees, and whose increase is rapid, the heads of 
families have not generally thought it their duty to prohibit 
absolutely this description of reading. Thus their silence, 
and habitual usage, appear to authorize them. 

But if persons have not sufficient self-command to deny 
themselves these vain recreations of the mind, at least, they 



1 Eph. iv. 14. 



124 



ON READIN G 



should be on their guard against the numerous evils and 
frequent abuses, which are almost inseparable from them. 

1st. As soon as they have contracted the taste for reading 
of this description, they devote too much of their time to it. 
Of that, for which a few moments ought to suffice, they 
make a daily, and habitual occupation. For the taste is 
always accompanied by some degree of passion, and the 
moment a passion has taken possession of the soul, it 
observes no bounds. 

2dly. The consequence is, they become so devoted to a 
book which pleases them, that they neglect, for it, their 
ordinary occupations and duties. They curtail them in part, 
and perform the rest in a hurry. If during the day they 
cannot command all the time they desire, they borrow from 
their sleep during the night; and, provided they can accom- 
plish their gratification, they regard not the time they lose, 
or their health which they impair. 

3dly. What is yet more pernicious, is, that through this 
vain reading, with which they eagerly feast their imagina- 
tion, they, by degrees, become disgusted with spiritual books. 
They read them no longer, but as a task, and that they may 
not give them up entirely. But hardly have they run their 
eyes over a few pages, when they return immediately to 
the others, and devote to them their whole attention. The 
best works, and those which most abound, not only with 
religion, but with sense and reason, appear nothing to them 
in comparison with the former: and, through a fatal turn of 
mind, into which they have been gradually led, they prefer 
idle speculations to solid instruction, fictions to truth, and 
artfully contrived systems to 'that doctrine, which,' as St. 
Paul speaks, 'is according to piety.' 1 

4thly. They even derive from this a species of glory. 
They pique themselves on their just and nice discernment 
in appreciating, and criticising well written books. They 



1 1 Tim. vi. 3. 



ON READING. 



125 



commit to memory select passages, which they recite, well 
or ill, as the case may be, but always with a certain degree 
of ostentation. They acquire by this means, or aim at 
acquiring the reputation of persons of talent and extensive 
reading. Some indeed are jealous of this, who are not 
ashamed to acknowledge their ignorance of the leading max- 
ims of a spiritual life, and even the fundamental principles 
of the science of salvation. 



SECTION III. 

Good and pious reading, 

'As in corporal distempers,' says Butler, 1 <a total loss of 
appetite, which no medicines can restore, forbodes certain 
decay and death: so, in the spiritual life of the soul, a 
neglect or disrelish of pious reading and instruction, is a 
most fatal symptom: — What hopes can we entertain of a 
person to whom the science of virtue, and of eternal salva- 
tion, doth not seem interesting, or worth his application? 
It is impossible, says St. Chrysostom, that a man should be 
saved, who neglects assiduous pious reading or consi- 
deration.' 

'By pious reading, the mind is instructed and enlightened, 
and the affections of the heart are purified and inflamed. It 
is recommended by St. Paul as the summary of spiritual 
advice. 8 Hence the pious are insatiable in this exercise, 
and, according to the golden motto of Thomas-a-Kempis, 
they find their chief delight 'in a closet with a good book.' 
Worldly and tepid Christians stand certainly in the utmost 
need of this help to virtue. The world is a whirlpool of 
business, pleasure, and sin. — Its torrent is always beating 
upon their hearts, ready to break in, and bury them under 



1 Preface to the Li?es of the Saints. 
It* 



2 ITimiv. 13. 



ON READING. 



its flood, unless frequent pious reading and consideration 
oppose a strong fence to its waves. The more deeply a 
person is immersed in its tumultuous cares, so much the 
greater ought to be his solicitude to find leisure to breathe, 
after the fatigues and dissipation of business and company; 
to plunge his heart, by secret prayer, in the ocean of the 
divine immensity, and, by pious reading, to afford his soul 
some spiritual refection; as the wearied husbandman, from 
his labor, recruits his spent vigor and exhausted strength, 
by allowing his body necessary refreshment and repose.' 

Two things contribute to render reading useful and salu- 
tary: the nature of the book we read, and the manner in 
which we read it. As to the quality of the book, although 
there are doubtless some books of piety much better than 
others, every one, in the choice he makes of them, can con- 
sult his own inclination and taste. Some persons prefer 
books which instruct them, — others those which touch the 
feelings. Some take more pleasure in histories, and the lives 
of the saints, which present them examples for imitation; 
others are attracted by spiritual treatises, which analyze sub- 
jects profoundly, and convince them by argument. However 
this may be, it seems of little consequence to what sort of 
books we are attached, provided they are good books, that 
is to say, orthodox, and from which we can derive assistance 
for our improvement and perfection. 

But it is not sufficient to read them: we must read them 
well; for often every thing depends on the manner, and there 
is, in undertakings of every kind, a method which makes 
them more effectual. To read in haste, as though one were 
running a race, is to incur the risk of remembering nothing; 
since it is impossible, in that case, to pay sufficient attention. 
Food taken too greedily and fast, does often more harm to 
the health than good. To read too much at a time, is to fill 
the mind with a multitude of ideas, which it cannot arrange, 
and of which it will retain but a confused and superficial 



ON HEADING. 



view. Excess of food, however wholesome, oppresses the 
stomach and disables it from digesting. To read, for the 
purpose of remembering certain striking passages, certain 
new or uncommon thoughts, is to make one's reading a 
study; now all study, dries and distracts the heart. To read, 
and linger over the beauty of the style and the purity of the 
language, is to fall into the opposite extreme, and to amuse 
one's self with flowers instead of gathering the fruits. 

From all this it is easy to conclude how we ought to 
practise spiritual reading, and what rules we should observe 
in its performance — we ought, 

1st. To address ourselves, in the beginning, to God, and 
lift up our hearts to him to ask the illumination of his spirit; 
-for it is God alone who 'gives the increase,' especially to his 
word, whether read or heard. 

2d. To read deliberately, and weigh the sentiments well, 
that they may make a better impression, and insinuate them- 
selves gently into our soul; like the dew which falls drop 
by drop, and so penetrates the ground. 

3d. To read little at a time, accounting as more valuable, 
a short exercise, performed with reflection, than one which, 
though longer, is more superficial and ill-digested. 

4th. To pause upon certain passages, by which we feel 
particularly struck; to go over them again and again, to 
apply them to ourselves, and give the truths which they 
contain time to sink deeply into our minds and penetrate 
our hearts. 'If we would read for the spiritual profit of 
our souls,' says Butler, 'our motive must be a sincere desire 
of improving ourselves in divine love, in humility, meek- 
ness, and other virtues. Curiosity and vanity shut the door 
of the heart to the Holy Ghost, and stifle in it all affections 
.of piety. — We must make the application of what we read 
to ourselves, entertain pious affections, and form particular 
resolutions for the practice of virtue. It is the admonition 
-of a great servant of God: Whatever good instructions you 



128 



Oil READING . 



read, he says, unless you resolve, and effectually endeavor 
to practise them with your whole heart, you have not read 
to the benefit of your soul. For knowledge, without works, 
only accuseth and condemneth.' 1 

5th. To read over from time to time certain books which 
are generally esteemed, and of which we have personally 
experienced the usefulness, and solidity. It is a mistake, 
into which many persons allow themselves to fall, to be 
unwilling to read the same book twice, and to suppose that 
having pleased on the first perusal, it will be wearisome at 
the second. A good book is like a rich mine, in which we 
can always find something worth digging for. If the first 
reading has been useful to us, the second would be still 
more beneficial, and every subsequent perusal of the same, 
would contribute to our improvement. 

6th. To select out of what we read one or two pious 
reflections, with which we are most affected, and renew 
them often during the clay. 

7th. It is also a very good practice, in reading pious 
books, to mark those passages, which make a greater im- 
pression upon our minds, and keep them, as it were in 
reserve, to read them over, when we stand most in need of 
the sentiments and affections, which they first excited in us. 

From these observations, the reader will easily perceive 
that there is a great resemblance, between spiritual reading 
and mental prayer. And in fact, these two exercises are so 
much alike, that to read slowly, to pause, now and then, 
reflect on what we have read, and apply it to ourselves, is 
the usual means, by which we acquire the habit of medita- 
tion, and become familiar with the ordinary method of 
mental prayer. 

I shall conclude this section with one or two more extracts 
from Butler, on the reading of the lives of the saints: Whe- 
ther we consult reason, authority or experience,' he says, 

I Preface to the Lives of the Saints. 



ON READING. 



129 



'we may boldly affirm, that except the sacred writings, no 
book has reclaimed so many sinners, or formed so many 
holy men to perfect virtue, as that of 'The Lives of the 
Saints. 71 

'Though we cannot imitate all the actions of the saints,' 
he remarks elsewhere, 'we can learn from them, to practise 
humility, patience, and other virtues, in a manner suiting 

our circumstances, and state of life' certain actions of 

some saints, which were performed by a special instinct of 
the Holy Ghost, are to us rather objects of admiration, than 
imitation: but even in these, we read lessons of perfect vir- 
tue, and a reproach of our own sloth, who dare undertake 
nothing for God.' 

'Some may say, what edification can persons in the world 
reap from the lives of apostles, bishops, and recluses? To 
this it may be answered, that though the functions of their 
state differ from ours, yet, patience, humility, penance, zeal, 
and charity, which all their actions breathe, are necessary 
virtues in all persons. Christian perfection is, in its spirit 
and essence, every where the same, how much soever the 
means or exercises may vary.' 2 



1 Preface to the Lives of the Saints, 2 Introd. Discourse. 



CHAPTER VII. 

ON EXAMINATION OF CONSCIENCE. 



SECTION I. 

The importance of the examination of conscience. 

Examination of conscience is considered by the saints, 
one of the most efficacious means to promote our spiritual 
advancement, and they all unite in recommending its prac- 
tice. St. Chrysostom, writing upon these words of the 
psalmist, 'The things you say in your hearts, be sorry for 
them upon your beds,' 1 affirms that we should examine our 
conscience every night: Because, says he, we shall thereby 
be induced to be more careful, the next day, to guard against 
committing the same faults, of which we found we were 
guilty, the day before; and the thought that we have to exa- 
mine, at night, what we do during the day, will cause us to 
watch over ourselves with greater diligence. As merchants 
carefully set down their gains and losses, compute them 
daily, and endeavor to account to themselves for both, with 
a view to increase the former, and retrieve the latter; so, in 
like manner, we should daily take notice of the spiritual 
losses we sustain in the momentous affair of our salvation, 
strive to repair them, and adopt the means by which we 
may be able to add to the small stock of virtues and good 
works, which we have already acquired. 

Another great advantage of the daily examination of our 
conscience is, that, when made diligently, it extirpates bad 
habits, and prevents vice from taking root in our hearts. 



l Ps. iv. 5. 



EXAMINATION OF CONSCIENCE. 



13i 



The case is very different with those who omit to examine 
themselves daily, or do it negligently. Well might we say 
of them, in the language of scripture, 'They have not known 
nor understood, they walk in darkness 1 — they know not 
where they fall.' 2 Again, 'Where there is no knowledge of 
the soul,' says the wise man, 'there is no good.' 3 The 
saints compare the conscience of such persons to 'the field 
of the slothful man, and the vineyard of the foolish man,' 
which Solomon saw 'all filled with nettles, and covered with 
thorns.'* 

St. Ignatius set so much value on frequent examination of 
conscience, that he preferred it, in some measure, even to 
mental prayer. He not only prescribed it to all the mem- 
bers of the society of which he was the founder, but he 
wished that those among them who were employed in the 
functions of the holy ministry, should strenuously recom- 
mend its practice to all persons who put themselves under 
their spiritual care. 



SECTION II. 
Two sorts of examination of conscience. 

There are two sorts of examination of conscience: one 
general, the other particular. 

I. The general examination of conscience is a review of 
our conduct, to discover all the sins of which we have been 
guilty, in thoughts, words, actions, and omissions, within a 
certain period of time. It contains five points. 

1. We must call to mind the benefits which we have 
received from God, both general and particular, and iestify 
our gratitude for them, by fervent acts of thanksgiving — We 
begin thus, in order that the consideration of God's good- 

1 Ps. Ixxxi. 5. 2 Prov. iv. 19. 3 Pro v. xix. 2. 4 Prov. xsiv. 30. 31. 



132 



EXAMINATION OF CONSCIENCE. 



ness and mercy, may excite in us a greater sorrow for the 
sins of which we find ourselves guilty in our examination. 

2. We must earnestly beg of God light and grace, to know 
and detest our sins. 

3. We must carefully examine our consciences, — endea- 
voring to call to mind all the sins which we have committed 
in thoughts, words, actions and omissions, ever since our 
last examination, or from the time that we have to make 
our general examination. 

4. We must beg God's pardon for the sins of which we 
find ourselves guilty, and detest them from the bottom of 
our heart. 

5. We must make a firm purpose of amendment, — resolv- 
ing, with the help of divine grace, never more to commit 
them, and to do all we can to atone for them. 

II. Particular examination, which the saints recommend 
as one of the principal means of perfection, is an exact 
search not only into the sins, but the least faults that relate 
to one vice, one virtue, or some other particular subject. 
The object we should have in view in making it, is, to cor- 
rect ourselves of our faults, and become, as much as possible, 
irreprehensible before God and men. 

In the choice of the subject of our particular examination, 
we ought to be directed by our confessor, who will also be 
the best judge of the length of time during which we should 
continue it upon the same subject. In general, we should 
choose among our habitual failings, passions, or vices, that 
which has the greatest influence upon our whole conduct, 
which exposes us to the greatest danger, and is, on this 
account, the greatest obstacle to our salvation and perfec- 
tion. This once ascertained, we should take this failing, 
passion, or vice, for the subject of our daily particular exa- 
mination, till such a time as we have obtained a complete 
victory over it — offering to God our prayers, meditations, 
confessions, communions, and other exercises of piety for 
that end. 



EXAMINATION OF CONSCIENCE. 



133 



The better to show the nature and object of this effica- 
cious means of perfection, I shall subjoin several examples 
of its practical application to different subjects. 

Particular examination on faith. 

1. Is your faith true, and sincere ? 

Do you believe all revealed truths, without any exception? 

Do you believe them firmly, and without hesitation ? 

Do you belfeve them from the true motive of faith, namely, 
because God has revealed them to his church, that teaches 
them to us ? 

Upon this principle, do you believe, equally, all the truths 
which the church believes and teaches, whether they be 
repugnant or not to the notions that might arise in your 
mind from the suggestions of corrupt nature, self-love, 
pride, early prejudices, or any other source of error ? 

2. Do you profess your faith, before God and men, by 
your thoughts, words, and actions ? 

When thoughts contrary to faith arise in your mind, do 
you endeavor to banish them, and 'bring your understanding 
into captivity to the obedience of Christ, 1 the author and 
finisher of our faith,' 2 — saying to him, 'I do believe, Lord ! 
help thou my unbelief.' 3 

Have you not, by your silence, or equivocal mode of 
speaking on the truths of faith, when they have been ques- 
tioned or denied in your presence, given others reason to 
suspect that you did not believe them firmly? 

Are you not one of those who 'are ashamed of the gospel,' 
and 'detain the truth of God in injustice,' who, through 
human respect, or some other bad principle, dare not advo- 
cate the maxims of religion before persons who attack them? 

Have you not sometimes been ashamed to practise your 
religion — omitting to say your prayers, grace before and 

1 2 Cor. x. 5. 2 Heb. xii. 2. 3 Mark ii. 23. 

12 



134 



EXAMINATION OF CONSCIENCE. 



after meals, and even to make the sign of the cross, in the 
presence of others ? 

3. Do you view every thing in the light of faith? 

Do you judge of the evils and good things of this life by 
the principles of faith, and not according to the maxims of 
the world? Are your joy and grief caused, not by what 
you see, but by what you believe ? 

In trying circumstances, difficulties, and doubts, do you 
let faith preside over your determinations, and regulate your 
conduct ? 

In the ordinary occurrences of life, even in the discharge 
of your duties, in the practice of virtue, &c. are you actuated 
by motives of faith, and not merely led by habit, or by 
natural and human motives ? 

In a word, do you 'live by faith,' which is the life of the 
just in this land of pilgrimage ?* 

Particular examination on hope. 

Are you persuaded that God wishes you to be saved, and 
that he will give you all the graces necessary for it ? 

In times of temptation and spiritual aridities, do you not 
give way to melancholy feelings, falsely imagining that God 
has forsaken you ? Are you, on the contrary, fully per- 
suaded, that he will never suffer you to be tempted above 
your strength, and that he will never abandon you, if you 
do not yourself abandon him first ? 

After having been guilty of some great transgression, or 
frequently relapsed into the same faults, have you not con- 
tinued in the state of sin, either through despair of God's 
pardon, or presumption on his mercy? 

Particular examination on confidence in God. 
A Christian who is well grounded in this virtue, relies 
entirely upon the goodness and mercy of God, both for the 
time being, and for the time to come. 



1 Heb. x. 38. 



EXAMINATION OF CONSCIENCE. 



135 



He does not depend upon the favor and protection of men; 
and if he sometimes uses their assistance, he never courts it 
with anxiety, nor is he disturbed, when they refuse it to 
him. 

He would see himself destitute of friends, and exposed to 
the frowns of the world, without being dismayed or dis- 
concerted. 'The Lord is the protector of my life,' said the 
psalmist, 'of whom shall I be afraid?' 1 — 'Though I should 
walk in the midst of the shadow of death, I will fear no 
evils, for thou art with me.' 2 

The fear of wanting health, talents, or means, does not 
prevent him from undertaking what duty requires of him. 

He does not fear to be deprived of the necessaries of life; 
for he knows that they will never be wanting to him who 
serves God faithfully. 

In the management of his temporal affairs, he proceeds 
with as much care as if all the success depended upon him; 
and yet, he expects it only from the blessing, which he 
hopes God will give to his exertions. 

He does not even rely upon the spiritual means of salva- 
tion and perfection, which he may happen actually to enjoy, 
but upon God, who placed them within his reach — so that 
if he be deprived of them, he humbly submits to the dis- 
pensation of heaven, and experiences no abatement in his 
fervor and devotion. 

Finally, in all his wants, either for body or soul, he looks 
to God for assistance and protection. 

Particular examination on the love of God. 

1. Do you love God purely, that is, because he is infi- 
nitely good, perfect and deserving of all love ? 

When you have loved him, because he is good, has it not 
been, only, because he is good to you, because he promises 
you great rewards in Jieaven ? 



2 Ps. xxvi. l. 



2 Ps. xzii. 4, 



138 



EXAMINATION OF CONSCIENCE. 



When you have said that you loved him for himself, 
because of his infinite perfections, has your heart been in 
accordance with your tongue ? 

Do you love God above all thing that is, more than all 
the goods of this life, more than any person, more than 
yourself? 

Do you prefer his service to all the riches, honors, and 
pleasures of this world ? 

Would you be ready to sacrifice your own pleasure, your 
health, and even your life, rather than to lose his grace 
by sin ? 

Do you love God with your whole hearty so that you love 
nothing but in him, and for his sake ? 

With your whole mind— being delighted to think of him, 
and of the means of pleasing him in all things ? 

With your whole soul — subjecting to him all its faculties, 
after the example of the royal prophet, who said, 'Shall not 
my soul be subject to God V x 

With your whole strength — sparing yourself no trouble, 
minding no difficulty,- when the will of God requires you 
to act? 

<2. Is the love you have for God such, that you wish only 
what he wishes, desire what he desires, love what he loves, 
hate what he hates ? 

Do you resign yourself with joy to the dispensations of 
his providence, in all things ? 

Do you rejoice when you see, or hear of persons who 
serve God faithfully and love him with all their heart ? 

Do you, on the contrary, grieve, when he is offended^ 
and endeavor to make some amends for the transgressions 
of others, by your piety and fervor ? 



1 Ps. Jxi. % 



EXAMINATION OF CONSCIENCE. 



IS7 



Particular examination on the love of our neighbor. 

Have you rejoiced at your neighbor's happiness, and 
grieved at his misfortune ? 

Are you always willing and ready to do good to him, 
whenever you have it in your power to do so ? 

In your intercourse with him, do you show proper regard 
for his opinions and sentiments, take care not to hurt his 
feelings, and try, 'as much as it is in you, to have peace 
with all men ?' 1 

Do you take care not to speak, nor to listen to those who 
speak of the faults of others, unless duty compels you ? 

In a word, do you fulfil in regard to your neighbor the 
two great rules laid down in holy scripture: 'Never do to 
another what thou wouldst hate to have done to thee by 
another;' 2 and — 'As you would that men should do to 
you, do you also to them in like manner ?' 3 

Is not your conduct towards your neighbor regulated by 
your own interest, your feelings, and inclination ? 

Is it not, on this account, that you seek his company, 
enter into his views, approve his principles, praise him, and 
take his part, on every occasion, even against your better 
judgment, and perhaps against your conscience ? 

Do you love him for God's sake, independently of his 
amiable qualities, and kindness to you — remembering these 
words of the gospel: 'if you love those that love you, what 
reward shall you have ?' 4 

Have you borne patiently with the imperfections of others, 
treating them with the same kindness that you expect from 
them — following the rule given by St. Paul: 'Bear ye one 
another's burdens; and so shall you fulfil the law of Christ?' 5 

When your friends have communicated to you, what they 
called just causes of complaint against certain persons, have 



1 Rom. xii. 18. 

2 Tob. iv. 16. 

12* 



3 Luke vi. 31, 5 Gal. vi. 2. 

4 Mat. v. 46. 



ISA EXAMINATION OF CONSCIENCE. 

you done all you could to soothe their minds, and pacify 

them ? 

Have you carefully avoided suspicions, injurious to your 
neighbor, rash judgments, and detraction ? 

When you have thought that some one had spoken, or 
acted unkindly with regard to you, have you not falsely 
imagined that you were authorized to retaliate; instead of 
following the precept of St. Paul: 'Render no man evil for 
evil, be not overcome by evil, but overcome evil by good? n 

Particular examination on our actions in general. 

Have we taken great care to perform our actions in the 
state of grace, without which they are dead, and none of 
them, not even the best, can procure us heaven ?' 

Have we offered them to God, and performed them in 
conformity to his will, and for his glory? 

Knowing that God, being the first principle of all his 
creatures, ought to be their last end, have we reflected that 
we transgress this indispensable rule ? not only by acting 
with a bad intention, but also when our intentions are neither 
good nor bad, and when we act without any intention ? 

Upon this principle, 1. Have we rejected all bad inten- 
tions ? 2. Have we avoided acting from motives merely 
human, morally good, but not supernatural ? 3. Have we 
guarded against acting, through habit, without attention, 
and, as it were, by rote ? 

Have we made use of the four means which the saints 
recommend, as most efficient to induce us to do all our 
actions well, viz. 

To remember the presence of God ; 

To perform every one of them, as if we were to die 
immediately after it ; 

To bear in mind the account which we shall have to 
give God for it; 



1 Rom. xii, 17. 21. 



EXAMINATION OF CONSCIENCE. 



1S9 



To consider the reward or the punishment, which will 
follow it ? 

Particular examination on our daily religious duties. 
Do you rise at a regular hour, and not too late in the 
morning ? 

Do you rise every day at the appointed time, without 
unnecessary delay ? 

Do you give your first thought to God, adore his divine 
majesty, and offer yourself to him, to do his will in all 
things, after the example of Christ, who, 'coming into the 
world said : behold ! I come to do thy will, O God ? 71 

Are you careful never to omit saying your morning 
prayers, before you apply to your usual occupations ? 

Do you endeavor to hear mass every morning ? 

Are you punctual in performing the spiritual exercises, 
which you have prescribed to yourself, with the approba- 
tion of your spiritual director; such as meditation, pious 
reading, beads, &c? 

Before going to bed, do you say your night prayers, 
examine your conscience, and place yourself in the state in 
which you would wish to be at the hour of your death ? 

After your night prayers, do you avoid all unnecessary 
talk, and occupation ? 

Is God the object of your last thought; and the sign of 
the cross your last action, before you compose yourself to 
sleep, as it ought to have been the first thing you did, when 
you awoke in the morning ? 

Particular examination on hearing mass. 

Have you heard mass as often asyou might possibly have 
done, and always from a pure and religious motive ? 

Have you not heard it through habit, and because others 
did so, w r ith whom you lived, or in whose company you 
happened to be ? 



1 Hsb. x. 5. 9. 



140 



EXAMINATION OF CONSCIENCE. 



For the sake of pleasing some persons, and obtaining the 
good opinion of others ? 

Through hypocrisy, human respect, or interest ? 

Has it been to worship God, and adore all his divine per- 
fections, which cannot be worthily adored, but by the holy 
victim that is offered on our altars ? 

To acknowledge the divine goodness of God towards you, 
and give him thanks for all the blessings which he bestows 
daily upon all his creatures ? 

To appease his wrath, satisfy his justice, and atone for 
your sins, through the infinite merits of Jesus Christ ? 

To beg of God some particular grace and favor, either for 
yourself or others, knowing that there is none, though ever 
so great, but can be obtained through Christ, who offers 
himself to his father, in this sacrifice, for all the wants of 
his church ? 

During mass, have you manifested, by your external 
deportment, a high sense of religion, a profound humility, 
and a lively faith of the presence of God ? 

Have you cherished in your heart the sentiments of piety 
and religion, which are becoming during the celebration of 
these holy mysteries, — whilst 'the Lamb, who taketh away 
the sins of the world,' is laid upon the altar, for the living 
and the dead ? 

Have you been penetrated with a deep sense of your 
unworthiness, and sorrow for your sins ? with submission 
to the will of God, confidence in his mercy, gratitude for 
his blessings, and love for his goodness ? 

Particular examination on confession. 

Do you consider confession, not only as necessary to 
obtain the pardon of those sins, by which we lose the grace 
of God, but also as a most efficacious means to preserve and 
increase it-, to acquire the knowledge of ourselves; to fore- 
see and guard against the occasions of sin, to which we 



EXAMINATION OF CONSCIENCE. 



141 



may be exposed ; to prevent our imperfections from grow- 
ing into inveterate, and perhaps incurable habits ? 

Have you looked upon frequent confession as being, in 
the ordinary course of divine providence, an indispensable 
means to arrive at christian perfection ? 

Have you, therefore, had recourse to it, not only when- 
ever you had just cause to suppose yourself guilty of mortal 
sin — not neglecting it, even then, through fear, shame, or 
perhaps worse motives — but, as often as the particular wants 
of your soul required it, according to the advice of a prudent 
and enlightened director ? 

Have you not shared in the error of those who neglect 
going to confession, when they are in trouble, or find them- 
selves exposed to peculiar, though unavoidable temptations; 
not being willing to understand that you were, under such 
circumstances, in greater need of this means of salvation, 
and, perhaps, strictly bound to have recourse to it ? 

When you have been to confession, has your examination 
of conscience been diligent and strict ? 

Your contrition, interior, supernatural, supreme, and uni- 
versal ? 

The recital of your sins, entire, plain, undisguised, pru- 
dent, and modest ? 

Have you performed your penance, at the time, and in 
the manner, prescribed by your confessor ? 

Particular examination on holy communion. 

1. Have you a great desire to communicate often, and is 
this desire regulated by the advice of a prudent and pious 
director? 

Does this desire cause you to lead a life of innocence 
and piety ? or, to use the words of St. Austin, 'do you live 
so, as to deserve to communicate daily ?' 

2. Are you led to the sacred table, by a pure and holy 
intention ? 



142 



EXAMINATION OF CONSCIENCE. 



Do you communicate, to comply with the desire which 
our Lord has to give himself to you ? 

To establish his reign in your heart, and make him master 
of your affections ? 

To obtain an increase of sanctifying grace, which may 
enable you to make daily progress in christian perfection, 
and persevere in God's service and love, to the end of 
your life ? 

To obtain the particular graces and favors, you stand in 
need of, according to the peculiar wants of your soul, and 
the circumstances in which you may happen to be placed — 
such as : 

Patience, in your troubles and afflictions ? 

Meekness, forbearance, and charity ? 

The spirit of prayer, the love of retirement and solitude ? 

The grace to shun pride, vanity, idle curiosity, and other 
particular faults or imperfections, to which you may be 
naturally prone ? 

3. In your preparation before communion, and during 
your thanksgiving, have you performed the acts of faith, 
humility, adoration, love, &c. which are generally laid 
down in all approved prayer-books ? 



CHAPTER Till. 



ON THE PRESENCE OF GOD. 



SECTION I. 

Importance and advantages of the exercise of the presence 
of God. 

'Seek ye the Lord, and be strengthened: seek his face 
evermore.' 1 To seek the face of God, is to walk in his 
presence, by directing all the desires and affections of our 
heart towards him. St. Bonaventure says, that he who is 
continually employed in the exercise of the presence of 
God, begins in this life to enjoy the felicity of the blessed. 
It is true, we cannot whilst we are on this earth, see him, 
as they do, clearly, and such as he is ; but we can at least 
place ourselves incessantly in his presence, by acts of 
adoration and love. For God who created us to enjoy him 
eternally in heaven, wishes us to have, in this life, a fore- 
taste of that happiness, by always walking in his presence, 
always adoring him, and always beholding him through 
the obscurity of faith. 'We see now, through a glass, 5 says 
St. Paul, 'in an obscure manner; but then, face to face.' 2 

The angels who are appointed to guard and defend us, 
discharge this duty in such a manner, as never to lose sight 
of God. 'They always see the face of my Father, who 
is in heaven,' says our Lord Jesus Christ. 3 These pure 
spirits feast on the beatific vision of the divine attributes — 
'1 seemed, indeed, to eat and to drink with you,' said the 

1 Pb. civ. 4. 2 1 Cor. xiii. 12. 3 Mat, xviii. 10. 



144 



PRESENCE OF GOP. 



angel Raphael to Tobias, 'but I use an invisible meat and 
drink, which canno-t be seen by men' 1 — let us endeavor 
to imitate them in this. Although, whilst we are eating or 
conversing with men, it appears that we have no other food, 
or conversation; let us, however, strive to take an invisible 
food, and to hold a conversation which they may not be 
able to hear. This invisible food and internal conversation 
consist in always beholding and loving God, and in doing 
his will in all things. 'I have food to eat which you know 
not of,' said Christ to his disciples; 2 — -'My food is to do the 
will of him that sent me.' 3 St. Paul writes to the Philip- 
pians, 'Our conversation is in heaven;'* and to the Corin- 
thians, 'We look not at the things which, are seen, but at 
the things which are not seen.' 5 

The saints of the Old Testament took particular care 
always to walk in the presence of God. Thus, the royal 
prophet did not content himself wkh 'giving praise to him 
seven times a day;' 6 -— 'I set the Lord always in my sight,' 
he says, 'for he is at my right hand, that I be not moved.' 7 
The exercise of God's presence was so familiar to these 
holy men, that it was a mode of speaking usual with them 
to say, 'The Lord liveth — in whose sight I stand.' 8 Their 
extreme attention to this practice, proceeded, undoubtedly, 
from a knowledge of the great advantage which they derived 
from it. 'Blessed is the man,' says Jesus, the son of Sirach, 
'that shall continue in wisdom — and in his mind, shall think 
of the all seeing eye of God.' 9 This thought alone, is 
sufficient to induce us to watch over ourselves, with the 
greatest care and diligence. 'I feared all my works,' says 
Job, 'knowing that thou didst not spare the offender.' 10 

1 Tob. xii. 19. 5 2 Cor. iv. 18. 9 Eccl. xiv. 22. 

2 John iv. 32. 6 Ps. cxviii. 164. 10 Chap. ix. 2S. 

3 John iv. 34. 7 Ps. xv. 8. 

4 Chap. iii. 20. 8 3 Kings xvii. 1. 



PRESENCE OF GOD. 



145 



Jf the presence of a person, whom we respect and fear, 
is often sufficient to keep us within the line of our duty, — 
what salutary effect may we not expect from the thought of 
the presence of God, from whom nothing can be concealed ? 
What can be conceived more efficacious to enable us to 
repress the impetuosity of our passions, to surmount the 
most violent temptations, and to stand firm on the most 
dangerous occasions, than to say to ourselves : I am in the 
presence of my judge, who will condemn me, if f commit 
this fault ? To sin against God, says St. Austin, is a crime ; 
but to sin against God, in the very sight of God, is an enor- 
mity of which few would become guilty, if they were to 
pause, in time, and say: God sees me. On the contrary, 
the habitual forgetfulness of God, in which the sinner lives, 
is one of the principal causes of his manifold transgressions : 
'God is not before his eyes,' says the psalmist ; 'his ways 
are filthy, at all times.' 1 

St. Jerom, in his comments upon the 2 2d chapter of Eze- 
Mel, after a long enumeration of the crimes of the ungrateful 
Jerusalem, assigns her having forgotten God, as the cause 
of all the sins into which she fell. And, in truth, as a 
lively sense of God's presence, is the best preservative 
against sin, and a most powerful stimulus to the practice of 
all virtues, so, a criminal forgetfulness of his divine majesty, 
paves the way to every vice. The one, raises to perfection ; 
the other, debases to crime. 'O Lord ! the hope of Israel,' 
exclaims Jeremias, 'all that forsake thee shall be confounded; 
because they have forsaken the vein of living waters.' 2 'Ask 
among the nations,' says the Lord, by the same prophet : 
'Who hath heard such horrible things as the virgin of Israel 
hath done to excess ? — because my people have forgotten 
me.' 3 

The exercise of the presence of God is the sovereign and 
universal remedy, which St. Basil prescribes to overcome 

1 Ps. ix. 25. 2 Chap. xvii. 13. 3 Chap, xviii. 13. 15. 

13 



146 



PRESENCE OF GOD. 



all temptations,— a short and easy means to become perfect ; 
a means, which possesses the force and efficacy of all the 
others. God himself taught it to Abraham : 'Walk before 
me,' said he to him, 'and be perfect? 1 - that is, 'and thou wilt 
be perfect;^ for here, as in several other passages of scrip- 
ture, the future is expressed by the imperative, the better to 
show the infallibility of the success. 'True perfection,' 
says Bourdaloue, 'consists in doing every thing well; — not 
with carelessness and indifference, but with attention and 
fervor. Now, is there any thing better calculated to impart 
to me that fervor and zeal in all my actions, to rouse me 
from my torpor and supineness, than the thought of God's 
presence ? This thought is moreover a source of consola- 
tion for the pious, and a support amid the difficulties which 
they encounter in the pursuit of christian perfection. What 
can be more sweet than this thought, — God is with me, he 
cares for me, he protects me ? Is it not alone sufficient to 
comfort and strengthen me in all my troubles ?' 'Though I 
should walk in the midst of the shadow of death,' says holy 
David, 'I will fear no evil, for thou art with me.' 2 'Let the 
just rejoice before God, and be delighted with gladness.' 3 

St. Ambrose and St. Bernard remark, that as there is not 
a moment, in which we do not experience the effects of 
God's mercy and goodness; so we should not let a moment 
pass, without remembering his presence. Whilst you are 
doing, or thinking on any thing, adds St. Bernard, remember 
that God is present ; and be persuaded that you have lost 
all the time, in which you were not mindful of his presence. 
St. Austin, in his comments on these words of the psalmist, 
'I will fix my eyes upon thee,' 4 exclaims : Yes, O my God! 
] will never withdraw my eyes from thee, for thou never 
withdrawest thine from me ; I will follow the example of 
thy prophet, 'my eyes shall ever be towards the Lord.' 5 



1 Gen. xvii. 1. 3 Ps. lxvii. 4. 5 Ps. xxiv. 15. 

2 Ps. xsii. 4. 4 Ps. xxxi. 8. 



PRESENCE OF GOD. 



147 



The masters of a spiritual life use the following com- 
parison, to show the need we have of always remembering 
God's presence. As the planets, they say, receive from the 
sun all the light and splendor, with which they revolve con- 
spicuous among the celestial spheres; so the just, — who are 
destined 'to shine as the brightness of the firmament, for all 
eternity,' 1 who, whilst yet 'in the midst of a depraved and 
perverse generation, shine as lights in the world,' 2 — must 
needs derive from the presence of God, and the constant 
union of their hearts with him, all the supernatural lights, 
which display themselves in their conduct before men, 
'who seeing their good works, glorify their Father who is 
in heaven.' 3 



SECTION II. 
The practice of the exercise of GooVs presence. 

The exercise of the presence of God, includes two sorts 
of acts — the acts of the understanding, and those of the will. 

The acts of the understanding consist in considering, that 
God is present every where; that he fills the whole universe; 
that he is all in all; — all in every part of creation, and in 
every creature. 'He is not far from every one of us,' says 
St. Paul; 'for in him we live, and we move, and we are.'* 
God is within us: it is he, who imparts life, to all that lives; 
motion, to all that moves; existence, to all that exists. And 
not only is God present every where; but he sees all things, 
he observes all things. We should therefore consider him 
as a constant witness to all our words, thoughts, and actions: 
'reaching into the division of the soul and the spirit — a dis- 
cerner of the thoughts and intents of the heart, to whose 

1 Dan. xii. 3. 2 Philip, ii. 15. 3 Mat. v. 14. 4 Acts xvii. 27. 28. 



148 



PRESENCE OF GOB. 



eyes, all things are naked and open.' 1 'Whither shall I flee 
from thy face ?' exclaims the psalmist ; 'if I ascend into 
heaven, thou art there; if I descend into hell, thou art 
present. If I take my wings early in the morning, and 
dwell in the uttermost parts of the sea, even there also shall 
thy hand lead me; and thy right hand shall hold me. And 
I said, perhaps darkness shall cover me, — but darkness shall 
not be dark to thee; and night shall be light as the day.' 2 

'The eyes of the Lord are far brighter than the sun, 
beholding round about all the ways of men, and the bottom 
of the deep, and looking into the hearts of men.' 3 

'The Lord of Hosts is thy name : great in counsel, and 
incomprehensible in thought : whose eyes are open upon 
all the ways of the children of Adam, to render unto every 
one according to his ways, and according to the fruit of his 
devices.' 4 

Some persons, when they place themselves in the presence 
of God, represent him to their minds as standing by them, 
or walking along with them, and looking at them ; others 
view him on the cross, tied at the pillar, in the garden of 
olives, or in some other mystery of his life. All this is 
gopd, if properly done ; but generally speaking, these sorts 
of representations and sensible images are apt to wear out 
the mind, and fatigue the head. The use of the under- 
standing in the exercise of God's presence of which I speak 
here, is entirely free from these mental fictions, it consists 
in a simple view of the presence of God, such as faith gives 
us, without any effort of imagination. 

The acts of the will, which constitute the principal part 
of the exercise of God's presence, consist in ardent desires 
of the soul to unite itself to God, by perfect charity, and in 
frequent aspirations by which it raises itself to him. These 
pious affections and emotions are expressed by short and 

1 Heb. iv. 12. 13. 3 Eccl. xxiii. 28. 

% Ps. cxxxviii. 7—12* 4 Jerem. xxxiL 18. %% 



PRESENCE OF GOD. 



149 



fervent prayers, which the saints call ejaculations. Cassian 
explains the use of this mode of prayer by these words of 
the royal prophet, which the church repeats at the begin- 
ning of all the canonical hours : 'O God ! come to my 
assistance; O Lord! make haste to help me.' 1 Are we 
about to undertake any thing important, or arduous ? — let 
us beg God's grace by this prayer, that we may succeed in 
doing it well ; and, as in all things we stand in need of his 
assistance, let us be sure to have recourse to him conti- 
nually. This text is well calculated to express our feelings, 
in every state of mind in which we may find ourselves. By 
it, we invoke the divine aid, humble ourselves, and acknow- 
ledge our wants ; we raise our hearts to God, confide in his 
goodness, rely on his care, and are prompted to love him, 
as our protector and our refuge. Finally, in the spiritual 
war, which we have to carry on against the enemies of our 
souls, we shall find in these words, an impenetrable shield, 
a safe armour, and a strong rampart. 

St. Basil makes the exercise of the presence of God con- 
sist in taking occasion from every thing to raise our hearts 
and minds to Him, 'by whom all things were made;' 2 'who 
stretched out the heavens like a pavilion, and founded the 
earth upon its own bases.' 3 The psalms of David bear 
witness, how familiar he must have been with its practice : 

'I meditated on all thy works ; I meditated upon the 
works of thy hands.' 4 

'How great are thy works, O Lord ! thou hast made all 
things in wisdom ; the earth is filled with thy riches.' 5 

'The heavens shew forth the glory of God, and the firma- 
ment declareth the works of his hands. Day to day uttereth 
speech, and night to night sheweth knowledge.' 6 

1 Ps. lxix. 2. 3 Ps. ciii. 2. 5. 5 Ps. ciii. 24. 

2 John i. 3. 4 Pa. cxlii. 5. 6 Ps. xviii. 2. 3, 

13* 



150 



PRESENCE OF GQIh 



4 In the beginning, O Lord ! thou foundedst the earth : and 
the heavens are the works of thy hands. They shall perish, 
but thou remainest: and all of them shall grow old as a 
garment : and as a vesture thou shalt change them, and they 
shall be changed. But thou art always the self-same, and 
thy years shall not fauV L 

'The Lord is sweet to all : and his tender mercies are 
over all his works. — The Lord is just in all his ways, and 
holy in all his works.' 2 

The aspirations and ejaculations of which we speak, may 
be considered with reference to the three states or ways, 
which ascetic writers distinguish in a spiritual life, and call 
the purgative, the illuminative, and the unitive way. Accord- 
ing to this division, the aspirations which belong to the 
purgative way, consist in begging God's pardon for our sins, 
in purifying our heart from vice, and withdrawing it from 
all criminal affections to creatures. The acquisition of 
christian virtues, the victory over our temptations, and the 
grace to know and do the will of God in all things, are the 
object of our aspirations, when we are in the way called 
illuminative. Those who have attained to the perfection of 
the unitive way, endeavor, by constant elevations of their 
souls to God, to be inseparably united to him by perfect, 
charity. But, whatever ground there may be for this dis- 
tinction; we ought not however to confine ourselves to those 
affections and aspirations, which seem to belong more pro- 
perly to any one of these three states or ways. Those 
which our love for God will suggest to us, without any 
study, are the best and most useful. Nor is it necessary to 
use many different ones : the frequent, and fervent repetition 
of the same aspiration, may suffice to render us attentive to 
the divine presence, for months, and years. Thus, if we 
find that we derive great benefit from certain aspirations^ 



1 Ps. ci. 26. 27. 28. 



2 Ps. exltr. 9. 1J. 



PRESENCE OF GOD. 



let us not look for others ; but devoutly and constantly 
employ them, as a most efficacious means to walk in the 
presence of God. 



SECTION III. 

The exercise of God's presence exemplified in devout aspi- 
rations and fervent ejaculations, taken from holy scrip- 
ture, ivhick may also serve as subjects of meditation 
throughout the day. 

When we rise in the morning. 

k O God ! my God, to thee do I watch at the break of day; 
I have remembered thee upon my bed ; 1 will meditate on 
thee, in the morning.' 1 

'3Iy soul hath desired thee in the night; — in the morning 
early, 1 will watch to thee.' 2 

'My heart is ready, O God ! my heart is ready. 3 Con- 
duct me, O Lord! in thy justice, — direct my way in thy 
sight. 4 Conduct me, Lord ! in thy way, and I will walk 
in thy truth.' 5 

'Make the way known to me, wherein I should walk. 
Teach me to do thy will ; for thou art my God, 6 — my por- 
tion in the land of the living.' 7 

During mental prayer. 

; The Lord is nigh unto all them that call upon him ; to 
all that call upon him in truth. He will do the will of them 
that fear him; and he will hear their prayer, and save 
them.' 8 



1 Ps. Ixii. 2. 7. 

2 Isaias xxvi. 9. 

3 Ps. lri. 8. 



4 Ps. v. 9. 

5 Ps. lxxxv. 11. 

6 Ps. cxlii. 8. 10. 



7 Ps. cxli. 6. 

8 Ps. cxliy. 18. 19. 



152 



PRESENCE OP GOD. 



'As the hart panteth after the fountains of waters ; so my 
soul panteth after thee, O God !' 1 

'Speak, Lord ! for thy servant heareth.' 2 

'I will" hear what the Lord God will speak in me. 53 And 
whether it be truly he, who speaks, we can judge by what 
the prophet adds : 'for he will speak peace unto his people, 
and unto his saints, and unto them that are converted to the 
heart.' When God speaks, his voice conveys peace, hope, 
and comfort to the soul, '1 know the thoughts that I think 
towards you, saith the Lord, thoughts of peace, and not of 
affliction.' 4 

'You shall pray to me, and I will hear you. You shall 
seek me, and shall find me, when you shall seek me with 
all your heart.' 5 



'I have sinned, what shall I do, O keeper of men ! — I am 
become burdensome to myself.' 6 

'Wo to us! because we have sinned; — therefore is our 
heart sorrowful. — Convert us, O Lord ! to thee ; and we shall 
be converted : renew our days, as from the beginning.' 7 

'I will rise, and I will go to my father, and say to him : 
Father! I have sinned against heaven, and before thee.' 8 

'Cast me not away from thy face ; and take not thy holy 
spirit from me.' 9 

'0 ! let thy mercy be for my comfort ; — let thy tender 
mercies come unto me, and I shall live.' 1 



'Who can understand sins ? from my secret ones, cleanse 
me, O Lord." 11 



3 Ps. lxxxiv. 9. 7 Lament, v. 16. 17. 21. 11 Ps. xviii. 13. 

4 Jerem. xxix. 11. 8 Luke xv. 18. 



To obtain the pardon of our sins. 



1 Ps.xli.2. 5 Jerem. xxix. 12. 13. 

2 1 Kings iii. 10. 6 Job viu 20. 



9 Ps. 1. 13. 
10 Ps. cxviii. 76. 77. 



PRESENCE OF GOD. 



153 



To give thanks to God for our conversion, and animate 
ourselves to remain faithful to him. 

'I have risen up, because the Lord hath protected me. 1 
He sent from on high, and took me, and received me.' 2 

'He hath led me on paths of justice, for his own name's 
sake.' 3 

'Blessed be the Lord ; for he has shewn his wonderful 
mercy to me.' 4 

'With expectation I have waited for the Lord ; and he 
was attentive to me. And he heard my prayer, and brought 
me out of the pit of misery and the mire of dregs ; and he 
set my feet upon a rock, and directed my steps.' 5 

'I will praise thee, O Lord, my God! with my whole 
heart ; and I will glorify thy name for ever : for thy mercy 
is great towards me.' 6 

'Bless the Lord, O my soul ! and never forget all he hath 
done for thee.' 7 

'The right hand of the Lord hath exalted me, — I shall not 
die, but live; and I shall declare the works of the Lord.' 8 

'I will bless the Lord, who hath given me understanding. 
Thou hast made known to me the ways of life. 9 — Thou art 
the God of my heart, — my portion forever.' 10 

Against the censure and obloquy of worldlings. 

'Sinners have laid a snare for me ; but I have not erred 
from thy precepts.' 1 1 

'The sinner shall watch the just man ; and shall gnash 
upon him with his teeth, — but the Lord shall not leave him 
in his hands; nor condemn him, when he shall be judged.' 12 

1 Ps. iii. 6. 5 Ps. xxxix. 2. 3. 9 Ps. xv. 7- 11. 

2 Ps. xvii. 17. 6 Ps. Ixxxv. 12. 13. 10 Ps. lxxii- 26. 

3 Ps. xxii. 3. 7 Ps. cii. 2. 11 Ps. cxviii. 110. 

4 Ps. xxx. 22. 8 Ps. cxvii. 16. 17- 12 Ps. xxxvi. 12. 23. 



154 



PRESENCE OF GOD. 



'They have sharpened their tongues like a serpent ; the 
venom of asps is under their lips. 1 They have compassed 
me about with works of hatred. — They will curse, and thou 
wilt bless.' 2 

'They that render evil for good, have detracted me, because 
1 followed goodness. Attend unto my help, O Lord ! the 
God of my salvation.' 3 

'The wicked have told me fables; but not as thy law.' 4 
'Let them alone ; they are blind, and leaders of the blind.' 5 

To confide in God, in our troubles and afflictions. 

'Cast thy care upon the Lord, and he shall sustain thee; 
he shall not suffer the just to waver forever.' 6 

'Come to me all you that labour, and are heavy laden, 
and I will refresh you ; — and you shall find rest to your 
souls.' 7 

'Expect the Lord, do manfully, and let thy heart take 
courage, and wait thou for the Lord.' 8 

'Have confidence in the Lord with all thy heart, — then, 
shalt thou walk confidently in thy way. If thou sleep, thou 
shalt not fear ; thou shalt rest, and thy sleep shall be sweet. 
Be not afraid of sudden fear; nor of the power of the wicked 
falling upon thee, for the Lord will be at thy side.' 9 

'If God be for us, who is against us.' 10 

'The Lord is my helper : I will not fear what man can 
do to me.' 1 1 

'Whatsoever shall befall the just man, it shall not make 
him sad.' 1 2 

'In thee, O Lord ! have I hoped ; let me never be con- 
founded. I have hoped in the Lord: I will be glad and 
rejoice in thy mercy. 513 



1 Ps. cxxxix 4. 

2 Ps. cviii. 3. 23. 

3 Ps. xxxvii. 21. 23. 

4 Ps. cxviii. 85. 

5 Mat. xv. 14. 



6 Ps. xliv. 23. 

7 Mat. xi. 2S. 29. 

8 Ps. xxvi. 14. 

9 Prov. iii. 5. 23—26. 



10 Rom. viii. 31. 

11 Ps. cxvii. 6. 

12 Prov. xii. 21. 

13 Ps. xxx. 2. 7. 8- 



PRESENCE OF GOD. 



155 



On withdrawing our affections from the world, and the 

enjoyments of this life. 
. 'I have seen all things that are done under the sun ; and 
behold ! all is vanity and vexation of spirit.' 3 - 

'What doth it profit a man, if he gain the whole world, 
and lose his own soul ?' 2 

'The time is short : it remaineth, that they who use this 
world, be as if they used it not ; for the figure of this world 
passeth away.' 3 

'Love not the world, nor those things which are in the 
world; — all that is in the world, is the concupiscence of the 
flesh, and the concupiscence of the eyes, and the pride of 
life. — The world passeth away, and the concupiscence 
thereof.' 4 

'I have seen the wicked highly exalted, and lifted up like 
the cedars of Libanus; — I passed by, and lo! he was not; — I 
sought him, and his place was not found.' 5 

'When he shall die, he shall take nothing away ; nor shall 
his glory descend with him.' 6 

'They spend their days in wealth, and in a moment they 
go down to hell. 17 

'No man can serve two masters.' 8 

'Know you not that the friendship of this world, is the 
enemy of God ? Whosoever, therefore, will be a friend to 
this world, becometh an enemy to God.' 9 

'Be not conformed to this world. 30 The whole world 
is seated in wickedness.' 1 1 

'Here, we have no permanent city ; but we seek one to 
come.' 1 2 

'Seek the things that are above, where Christ is sitting at 
the right hand of God ; mind the things that are above, not 



1 Eccl. i. 14. 

2 Mat. xvi. 26. 

3 1 Cor. vii. 29. 31. 

4 1 John ii. 15. 16. 17. 



5 Ps xxxvi. 35. 36. 

6 Ps. xlviii. 18. 

7 Job xxi. 13. 

8 Mat. vi. 24. 



9 James iv. 4. 

10 Rom. xii. 2. 

11 1 John v. 19. 

12 Heb. xiii. 14. 



156 



PRESENCE OP GOD. 



the tilings that are on the earth. — When Christ shall appear, 
who is our life, then shall we also appear with him in 
glory.' 1 

Jlgainst the temptations of diffidence and pusillanimity ', 
zvhich the most pious sometimes experience in the practice 
of virtue. 

'The Lord is at my right hand, that I be not moved ; 
therefore my heart hath been glad.' 2 

'O my God ! enlighten my darkness ; for by thee, I shall 
be delivered from temptation.' 3 

'Though I shall walk in the midst of the shadow of death, 
I will fear no evils, for thou art with me.' 4 

'Prove me, O Lord ! and try me, — for thy mercy is always 
before my eyes. 5 — I will always hope; and I will add to all 
thy praise.' 6 

'He shall cry to me, and I will hear him : I am with him 
in tribulation; I will deliver him, and I will glorify him.' 7 

'Why are you fearful, O ye of little faith ? 8 — God is 
faithful, who will not suffer you to be tempted above that 
which you are able.' 9 

'Have a good heart: it is I, — fear not. 10 — My grace is 
sufficient for thee.' 1 1 

'In the world you shall have distress ; but have confi- 
dence : I have overcome the world.' 12 

When we have met with humiliation. 
'Before I was humbled, I offended. — It is good for me 
that thou hast humbled me, that I may learn thy justifica- 
tions.' 1 3 

'I know, O Lord ! that thy judgments are equity ; and, in 
thy truth, thou hast humbled me.' 14 

1 Colos. iii. 1. 2. 4. 6 Ps. Ixx. 14. 112 Cor. xii. 9. 

2 Ps. sv. 8. 9. 7 Ps. xc. 15. 12 John xvi. 33. 

3 Ps. xvii. 29. 30. 8 Mat. viii. 26. 13 Ps. cxviii. 67. 71. 

4 Ps. xxii. 4. 9 1 Cor. x. 13. 14 Ps. cxviii. 75. 

5 Ps. xxv. 2. 10 Mark vi. 50. 



PRESENCE OP GOD. 



157 



un thy humiliation, keep patience ; for gold and silver 
are tried in the fire, but acceptable men in the furnace of 
humiliation.' 1 

On humility and pride. 
'-'Not to us, O Lord ! not to us ; but to thy name give 
glory.' 2 

'Every one that exalteth himself, shall be humbled ; and 
he that humbleth himself, shall be, exalted.' 3 

'Pride goeth before destruction ; and the spirit is lifted 
up, before a fall.'* 

'God resisteth the proud, and giveth grace to the humble.' 

'Never suffer pride to reign in thy mind, or in thy words; 
for from it, all perdition took its beginning.' 6 

'When you shall have done all the things that are com- 
manded you, say ; we are unprofitable servants ; we have 
done that which we ought to do.' 7 

'What hast thou, that thou hast not received ? and, if thou 
hast received, why dost thou glory, as if thou hadst not 
received it ?' 8 

'Learn of me, because I am meek and humble of heart ; 
and you shall find rest to your souls.' 9 

'Let nothing be done through strife, nor by vain glory ; 
but in humility, let each esteem others better than them- 
selves. — Let this mind be in you, which was also in Christ 
Jesus : who humbled himself, becoming obedient unto death, 
even the death of the cross.' 10 

'Let another praise thee, and not thy own mouth ; a 
stranger, and not thy own lips.' 1 1 

'Be not high-minded 12 — Be not wise in your own con- 
ceits.' 1 3 

1 Eccl. ii. 5. 6 Tob. iv. 14. 10 Phil. ii. 3. 5. 8. 

2 Ps. cxiii. !. 7 Luke xvii. 10. 11 Prov. xxvii. 2. 

3 Luke xiv. 11. 8 1 Cor. iv. 7. 12 Rom. xi. 19. 

4 Prov. xvi. 18. 9 Mat. xi. 29. 13 Rom. xii. 16. 

5 James iv. 6. 
14 



158 



PRESENCE OF GOB. 



'A contrite and humble heart, O God! thou wilt not 
despise.' 1 

On patience and mildness. 

'He that is patient, is governed with much wisdom ; but 
he that is impatient, exalteth his folly.' 2 

'A mild answer breaketh wrath \ but a harsh word stirreth 
up fury.' 3 

'In your patience, you shall possess your souls.'* 

'Wo to them that have lost patience.' 5 

'Set a watch, O Lord ! before my mouth ; and a door 
round about my lips.' 6 

'The servant of the Lord must not Wrangle ; but be gentle 
towards all men.' 7 

'And they that sought evils to me, spoke vain things; — 
and I became as a man that heareth not, and hath no re- 
proofs in his mouth; for in thee, O Lord! have I hoped.' 8 

'I was troubled, and I spoke not.' 9 

'The bruised reed he (Christ) shall not break, and smok- 
ing llax he shall not quench ; — He shall not be sad, nor 
troublesome. 1 He shall be led as a sheep to the slaughter, 
and shall be dumb as a lamb before his shearer, and he shall 
not open his mouth.' 11 

k ff, doing well, you suffer patiently, this is thanks worthy 
before God. For unto this you have been called : because 
Christ also suffered for us, leaving you an example, that 
you should follow his steps, — who, when he was reviled, 
did not revile : when he suffered, he threatened not ; but 
delivered himself to him that judged him unjustly. 12 — The 
high-priest rising up, said to him : Answerest thou nothing 
to the things which these witness against thee ? — but Jesus 
held his peace.' 1 3 



1 Ps. 1. 19. 

2 Prov. xiv. 29. 

3 Prov. xv. 1. 

4 Luke xxi. 19. 

5 Eccl. ii. 16. 



6 Ps. cxl. 3: 

7 2 Tim. ii. 24. 

8 Ps. xxxvii. 13. 15. 16. 

9 Ps. lxxvi. 5 



10 Isai. xlii. 3. 4. 

11 Isai. liii. 7. 

12 1 Pet. ii. 20. 22. 23. 

13 Mat. xxvi. 62.63. 



PRESENCE OF GOD. 159 

•Do thy works in meekness, and thou shalt be beloved ; 1 
keep thy soul in meekness.' 2 

'Walk worthy of the vocation in which you are called, 
with all humility, and mildness, with patience, supporting 
one another in charity.' 3 

On the Jove of God for us, and that which ice ought to have 
for him 

'Thus saith the Lord, — 1 have loved thee with an ever- 
lasting love.' 4 

'Thou sparest all ; because they are thine, Lord ! who 
lovest souls.' 5 

'Can a woman forget her infant ? — and if she should 
forget, yet will I not forget thee.' 6 

'The Lord's portion is his people, — he kept him as the 
apple of his eye.' 7 

'God so loved the world, as to give his only begotten 
Son.' 8 

'He (Christ) loved me, and delivered himself for me.' 9 
'Let us therefore, love God ; because God first hath loved 

us.' 10 ■ 
'Jf any man love not our Lord Jesus Christ, let him be 

anathema.' 1 1 

'I will love thee, O Lord ! my strength — my refuge — my 
protector.' 1 2 

'What have I in heaven ? and besides thee, what do I 
desire upon earth ? J 8 

1 Eccl. iii. 9. 6 Isai. xlix. 15. 10 1 John iv. 19. 

2 Eccl. x. 31. 7 Deut. xxxii. 9. 10. 11 2 Cor. xvi. 22. 

3 Eph. iv. L 2. 8 John iii. 16. 12 Ps. xvii. 2. 3, 

4 Jerem. xxxi. 3. 9 Gal. ii. 20. 13 Ps. lxxii. 25, 

5 Wisd. xi. 27. 



CHAPTER IX. 

ON HOLY COMMUNION.* 



SECTION I, 
The desire and love of holy communion. 

God, every where infinitely amiable, is every where well 
deserving the warmest tribute of our affections. — If, how- 
ever, we were to proceed to analyze the various motives, 
which, from various causes may forcibly inflame the heart, 
not one amongst them all should we discover, that is more 
peculiarly calculated to do it, than the divine mystery of 
the Eucharist, and the prodigies concentrated in it. The 
Eucharist is truly the great mystery, and master-piece, of 
love. As if it were not enough for the beneficent Author of 
our redemption to have laid down his life for our salvation, 
he, moreover, in this astonishing institution, miraculously 
bestowing himself upon us, — becomes the very food and 
nourishment of our souls, — enriches us with blessings, and 
fills us with graces. 

Nothing, it is obvious, ought to appear more natural, than 
to suppose, that the individuals, who believe the mystery^ 
and who adore its wonderful properties, should also love it, — 
should with eagerness, desire it; and with ardor, exult in 
the enjoyment of its benefits. Such interest, solicitude, and 
satisfaction, are but the plain results of our faith, and our 
professions. 

Yet how few are the happy beings, who, now, animated 
by faith, love tenderly the delicious food ; feed constantly 
upon its sweetness; and bring always to its participation & 

* From Fletcher. 



HOLY COMMUNION. 



161 



relish adapted to its excellence! This is an evil, over 
which religion weeps; an evil, which very justly calls for 
her bitterest tears. What should create grief, if indifference, 
like this, do not ? Surely, it is ungrateful ! Yes ; and not 
only is it ungrateful, but it is deeply criminal likewise. St. 
Ambrose does not hesitate to affirm, that the mere want of 
relish for communion is a presage, and a prelude, of repro- 
bation. 'Not to communicate,' he says, 'or not to love the 
holy communion, is a mark of reprobation. For, of the 
Eucharist it is written, that they, who abstain from it shall 
perish ; and they who love it not shall be rejected.' The 
truth is, that, without the love of communion, there is no 
real love of God ; nor any real interest for salvation. 

Many entertain a lively horror of that impiety, which 
wilfully profanes our mysteries. They consider a sacrile- 
gious communion the most heinous crime, that the perversity 
of human malice can commit. Thus, they would not ap- 
proach to the altar, without having first confessed their sins; 
heard the sentence of absolution pronounced over them ; 
and performed those exercises, which are marked out in 
their books of piety. All this is well ; — but it is thus far 
only, that their ideas are correct. Here end the notions, 
which they entertain, respecting the dispositions, which 
should fit them to share our mysteries. As if there were 
nothing displeasing to God in the coldness, which feels no 
relish for the holy food ; nothing criminal in the indolence, 
which receives it seldom; they, perhaps, never think of 
placing their coldness, or their indolence, upon the catalogue 
of their offences. No, — provided they just comply with the 
rules of decency, by communicating on a few festivals of the 
year, — or, it may be, only at Easter, — no matter whether 
they do it with reluctance or not, they imagine they have 
satisfied the obligations of religion : and their consciences, 
merely because they lean to the side of their prejudices, are 
at rest. 

14* 



162 



HOLY COMMUNIOK. 



But, what is a communion, that is made reluctantly ; in 
compliance, merely with laws and customs ; or even with- 
out real affection, — what is it, but a forced homage ? — what, 
but the offering of a frozen heart ? what, but the tribute of 
self-love to human respect, or of human respect to self-love ? 
Consulting the dictates of reason only, we must be con- 
vinced, that a communion performed in such dispositions 
cannot really be acceptable to the God of love, — to a God, 
who, with infinite tenderness presents himself, with all his 
treasures, to his creatures. Love, with all its warmest feel- 
ings, is the proper return for such a blessing. 

Upon the authority of Him, who is truth itself, we are 
assured, that the Eucharist associates and unites us, by its 
participation, immediately to our Redeemer, and to our God. 
Ought we not, therefore, ardently to love it ? Ought we 
not affectionately to cherish the hallowed principle ? No 
doubt, we ought, if it be a duty, — as it is the first of duties,— - 
to cherish the main cause of our sanctification. For, what, 
besides the honor of such a union, are the benefits affixed 
to it ? Every benefit is affixed to it, that the solicitude for 
salvation can ambition. Placing in the soul the source of 
every excellence, it fills it, of course, with graces and con- 
solations, — giving to the weak, strength ; to the distressed, 
patience; to the afflicted, peace; to the tempted, victory. 

There is,, moreover, in the very manner, in which Jesus 
bestows himself upon us, a great deal, that ought to inflame 
our interest for the sacred mystery ; and that does very 
tenderly inflame the interest of the truly virtuous. Won- 
derful in all his dispensations, how surpassing wonderful, is 
here the ingenuity of his love! He bestows himself upon 
us, divested of every mark of greatness ; stripped of every 
appendage of power; disrobed of every ray of majesty; — 
every attribute and perfection veiled under the humble 
appearances of bread and wine. Is not. desire the first 



HOLY COMMUNION. 



163 



impulse of the faith, that believes the consoling mystery r 
Are not love, gratitude, relish, satisfaction, the obvious 
appendages to its enjoyment ? No doubt, they are : — and if 
experience did not prove, that men can believe it, without 
these sensations, reason would not conceive, that such 
perversity could exist. 

The conduct and language of our Saviour, when he was 
on the point of instituting the sacrifice of our altars, and of 
giving his sacred flesh to his apostles, are peculiarly instruc- 
tive : 'With an ardent desire,' he lovingly exclaimed, 'J have 
desired to eat this passover with you, before my death.' Now, 
what was the cause of feelings such as these ? Whence all 
this solicitude ? Whence this strong expression of desire ? 
Not, surely, in order to share of the legal victim. Not, 
doubtless, to partake of the figurative passover, These, — 
always unsubstantial emblems, — could not now in particular, 
since now they were fulfilled, be any longer the objects of 
his veneration. It was not for them, certainly, that he 
designed to testify such interest. But, what then was the 
motive, which actuated him ? Why; he was anxious to be- 
queath the great legacy of his love for man ; — anxious to 
institute the sacrifice of the new law ; and to bestow that 
food, by which we might 'live forever.' He was anxious 
to point out to us, in his own eagerness of preparing the 
delicious banquet, what should be the measure of ours for 
its participation ; — anxious to show that love with which 
he unites himself to his creatures. These were the motives 
of his conduct, upon this occasion; and these the lessons, 
which, by his expressions, he intended to impress upon us. 
He instructs us, that our desire and love of the holy com- 
munion ought to be in imitation of his own, — warm, tender, 
and affectionate. We ought, he inculcates to us, — like him, 
'with ardent desire,' to desire to eat this passover. 

Thus, what do we find in the annals of religion, — was 
the point of view, in which, anciently, the faithful were 



164 



HOLY COMMITNION. 



wont to consider, and what the interest, with which they 
used to cultivate, the participation of our holy mysteries ? 
They considered, and cultivated, their participation as the 
most important, and the most pleasing, of all their duties, — 
even as the sweetest consolation of human life. There was 
no feature in their character, that, during the early ages, was 
more prominent than their ardor for communion. Their 
ardor for it was such, that, at periods of persecution, they 
often braved, — even the most timid braved, — dangers, tor- 
tures, and every horrible form of cruelty, in order to enjoy 
its benefits. And having enjoyed them, — so great, we often 
read, were the transports of their joy, that they would smile 
under the hands of the executioner ; and exult in the very 
agonies of death. Then too, for the same reasons, and from 
similar causes of persecution, although the pastors were 
reduced to perform the sacred rites, and to distribute the 
adorable food, in rocks, and caves, and dungeons, — yet, did 
the rock, the cave, the dungeon, become a paradise to the 
faithful, because they presented to them the body and blood 
of their Redeemer. 

Even at periods considerably subsequent to these, — after 
the violence of persecution had been succeeded by the tri- 
umphs of the church, — the love and relish for communion 
continued still to animate the public mind. St. Chrysostom 
informs us, that, in his time, when piety was comparatively 
colder, — 'The faithful in general knew no satisfaction so 
great, as to feast on the bread of life ; — no grief so great, 
as to be deprived of it.' They still regarded its participa- 
tion, as the main source of their best satisfactions, and the 
chief principle of their joys. By it, they heightened every 
rational pleasure ; and alleviated the pressure of every care. 
It was their support under all their difficulties ; their re- 
source in all their wants. They sacrificed every thing to 
enjoy it, — occupations, business, cares, pleasures, sensuali- 
ties. They came to it, — to use the language of Chrysostom, 



HOLY COMMUxMON. 



165 



'clothed with fire ; enlivened by zeal; and filled with expec- 
tation. And possessed of it, — having quaffed the celestial 
grace, — the poor thought themselves rich; the miserable, 
happy. 5 In the words of the psalmist, — but, with greater 
reason than the psalmist, — they were wont to exclaim, — 
'How lovely are thy tabernacles, O Lord of Hosts ! Blessed 
are they, that dwell in thy house : for, better is one day in 
thy courts, above thousands.' 

By way of reply to the urgency, with which I may seem 
to press the usages of ancient precedent upon them, per- 
haps some might here wish to remark, — that they do not 
now crowd the altars, as men did formerly ; nor, like them, 
communicate often, 4 out of respect and veneration for the 
sacred mysteries.' Respect and veneration for the sacred 
mysteries ! This is a cold, unfeeling excuse, invented by 
self-love to apologize for indolence, and ingratitude. A real 
respect for the sacred mysteries, although it may tremble at 
their sanctity, is yet always united with an ardent affection 
for them. A real respect is the fruit of a lively faith : and 
a lively faith is always the source of appetite and love. Not 
only does a real respect abstain from sin and dissipation, in 
order to present itself frequently at the holy table ; but, it 
suspends, for the sake of this happiness, even the necessary 
occupations, and engagements of society. No ; — let it never 
be said, that any one entertains a real respect and venera- 
tion for our banquet, who experiences no hunger for it. 
Or, if there be individuals, who, leading lives of innocence 
and piety, do abstain from it, out of respect and veneration, 
I can only say, that, whilst I praise their virtue, I blame 
their mistaken notions. Their notions are repugnant to the 
ends of the life-giving institution ; — at variance with the 
practices of the virtuous in every age; and opposed directly 
to the opinions of the best writers of the christian church. 

Whilst a relish for our mysteries is the proper appendage 
of the faith, which adores them ; and the obvious tribute, 



166 



HOLY COMMUNION. 



which is due to their excellence, — it is, moreover, the very 
principle, by which the soul attains most certainly, and most 
abundantly, all those benefits, which they are destined to 
impart. The benefits, which the divine banquet yields, 
depend greatly, if not principally, upon the hunger and 
relish, which men carry to its participation. It is upon the 
measure of these, that is regulated, perhaps chiefly, the 
measure of those graces and favors, which it has been esta- 
blished to supply. 'Let the heart,' says Saint Cyprian, 'be 
only thirsty, and widely expanded ; and this immense ocean 
of graces, in proportion as the ardor of faith shall have 
dilated it, — shall fill it ; and make it overflow.' 

Appetite is the effect of health : — the want of it, is the 
fruit of illness. By appetite, the stomach converts into 
nourishment the aliments, which it receives :— -by the want 
of appetite, it changes them into humors. In these simili- 
tudes, we have the images of those effects, which the manna 
of our altars produces in the soul of the communicant. This 
divine and exquisite food gives health to the soul, that eats 
it with a lively relish, — that comes to it, enamored with its 
sweets ; and ardently longing for its enjoyment. To such 
a soul, it gives every thing, that the fondest solicitude can 
desire; — grace, vigor, fortitude, peace, contentment. But, 
if eaten without relish, — its effects then, just like those of 
corporal food taken without appetite, are useless, and of no 
avail: — usually, they are pernicious; and sometimes fatal; — 
pernicious, certainly, and fatal, if the want of relish amount 
to an absolute- repugnance. Hence, does Saint Austin say, 
'Whoever presumes to eat at the holy table, let him, above 
all things, be hungry. Then, he shall truly eat life. Then, 
he shall inhale strength ; and be filled with vigor. For, 
here it is only the hungry, that are fed.' 

But what is the character of those feelings, — the love, 
desire, and relish, — which ought always to prepare, and 
accompany 5 the act of communion ? They are those same 



HOLY COMMUNION. 



16? 



feelings of sensibility and interest, which the mind expe- 
riences for any object, that is highly deserving of its affec- 
tion, — with this difference only, that here, in the performance 
of this consoling duty, they are heightened by faith ; and 
enlivened by every motive, that can give to ardor, energy ; 
and to endearment, tenderness. The enlightened and pious 
Christian experiences them always. His feelings are always 
warm, affectionate, and generous. Beholding with the eye 
of faith, every thing in the Eucharist, that is amiable and 
perfect, he consequently loves it. To fit himself for it, is 
his great solicitude ; to enjoy it, his chief delight. From 
the pleasing prospect of receiving it, he goes through all 
his trials and occupations, with cheerfulness. From its 
reception,— -feeling, that now the blood of Jesus circulates 
with his own, — he derives pleasures, too exquisite to be 
expressed. You may even remark, on the glad occasion, 
the rays of happiness beaming from his countenance.— Come 
with this disposition ; and then, you may depend upon it, 
you will derive from the blessed institution every benefit, 
which it has been established to impart, even the comple- 
tion of that promise of its beneficent Author, that, 'He, who 
eats this bread, shall live forever. 5 



SECTION II. 
Frequent communion* 

Holy communion is the great source of health, of strength, 
and of security to the soul ; — but to produce these effects, it 
ought to be received often ; — it ought to be taken, not as a 
mere occasional repast, but as the ordinary and regular nou- 
rishment of the heart. This is a truth, which every thing 
in the sacred scriptures; every thing in religion, and in 
ancient precedent, establishes, and confirms. 



168 



HOLY # COMMUNION. 



'My flesh,' Christ Jesus asserts, 'is meat indeed ; and my 
blood is drink indeed.' — [In St. John, chapter vi. verse 55.] 
What proof can be more forcible than this, of the neces- 
sity of frequent communion? or what inducement more 
urgent, to run to it with avidity? The being, we are here 
assured, who is life, and health, and strength; — who is the 
joy of heaven, and the delight of angels ; — who is the author 
of every excellence,, and of every comfort, — stooping to the 
littleness of human nature, bestows himself upon us ; be- 
comes to us a spiritual food, and a spiritual drink ; rendering 
himself the source of our sanctiflcation, and the principle of 
our eternal life. Surely, when thus the divine wisdom 
deems it necessary to prepare such a banquet for us, — we 
too should deem it necessary to receive it ; and when a God 
presents himself to our embraces, we should rush with 
eagerness to his arms. 

'He that eateth my flesh,' our Redeemer adds, 'and drinketh 
my blood, dvvelleth in me, and I in him.' — No doubt, if there 
be one blessing, that is valuable ; — one blessing, that is dear 
to the interest for salvation ; — one blessing, that is calcu- 
lated to inflame love ; to enkindle hope ; to stimulate ardor; 
to infuse consolation, — it is manifestly this. To dwell in 
Christ is manifestly the greatest of all possible advantages, 
and the first of all possible honors ; — the sure token of divine 
friendship here ; the sure pledge of the divine mercy here- 
after. And since this residence in Christ is established by 
the medium of holy communion, therefore does it follow, 
that its participation is, at once, the first of our obligations; 
and should be the dearest of our comforts. 

To understand more clearly, still, both the motive, which 
prompted the divine wisdom to institute the Eucharist, and 
the reason why its participation is so necessary, consider, 
what it is, that constitutes the essence of christian piety ; 
and that forms the very end of Christianity itself. It is prin- 
cipally, if not solely, this, — to unite us to Christ ; in order 



HOLY COMMUNION. 



169 



that growing upon him, just like the branch upon its parent 
stock, we may be filled with his spirit, and animated by his 
will. This it is, that constitutes the essence of piety; the 
end of religion, and the aim of all its institutions. Upon the 
reality of this union depends life ; — upon its absence, death. 
'I am the vine,' says Christ, 'you, the branches. Whoever 
abideth not in me, is cast forth, as a withered branch, fit 
only to be thrown into the fire, and to be burnt.' 1 

The Eucharist is the established tie, which unites man to 
Ood; and the ordinary source of our justice and sanctifica- 
tion. 'He that eateth my flesh, dwell eth in me ; and I in 
him. As the Father hath sent me, and I live by the Father, 
so he, that eateth me, the same shall also live by me. 5 
Words cannot express more clearly, than these do, the 
reality of the incorporation, which is produced by the sacred 
mysteries. Man, it is here declared, becomes, by their par- 
ticipation, as intimately joined to his Saviour, as the Saviour 
is united to his Father ; — so that he can say truly with St. 
Paul, — 'I live, now not I; but Christ liveth in me. 52 So close 
is the union, which is formed by the holy communion, that 
the fathers of the church, in order to express it, are wont 
frequently to call the communicant — 'one body and one 
blood in Jesus Christ.' — If we admit the wisdom of these 
conclusions, we, then, must also admit the importance and 
necessity of the holy communion. It is the link of union 
between man and his Redeemer. Therefore, it is co-impor- 
tant, and co-essential with this blessing. 

It is accordingly, in consequence of this effect, — and in 
consequence, too, of all the other wonderful properties of 
the bread of life, — that its benevolent Author, whenever 
almost he spoke of it, during his earthly career, or whenever 
he only alluded to it, — was pleased to employ, either the 
tenderest invitations, or the severest threats ; — invitations, 
to engage men to receive it often ; — threats, if they ungrate- 



1 John xv. 

15 



2 Gal. ii. 20. 



170 



HOLY COMMUNION. 



fully refused it. 'Come to me,' he says, 'all you, that labofy 
and are heavy laden, and I will refresh you. Come, and 
you shall find rest to your souls. Come, and as I live by 
the Father, just so shall you live by me :' — thus, along with 
the most pressing solicitations, holding out the most urgent 
motives to accept them. But, mark his threats. They 
are striking, perhaps, more than his invitations ; although 
indeed they are but the natural consequences of the neglect 
of the laws of gratitude, and of the rejection of the princi- 
ples of security. — 'Amen, amen, I say to you, unless you 
eat the flesh of the Son of Man, and drink his blood, you 
shall not have life in you.' In this threat alone — without 
citing any others, — is included every thing, that ought to 
awaken the solicitude of the Christian. Christ Jesus, we 
here observe, who is the author of life and death ; and who 
attaches the cause of life, and the punishment of death, to 
whatever principle his wisdom chooses, — attaches positively 
the loss of life, or the misfortune of an eternal death, to the 
neglect of communion. 'Unless you eat the flesh of the 
Son of Man, you shall not have life in you.' It is here with 
the soul, as it is with the body in relation to corporal food. 
As the body dies, if deprived of corporal aliment,— just so, 
does the soul perish, if you deny it the bread of life. 

Thus, even after this hasty consideration of the motives, 
which enforce the participation of our adorable banquet, it 
cannot appear reasonable to imagine, that to refuse it, or 
neglect it, — can really be indifferent things. Not even, can 
we reconcile its merely unfrequent participation with our 
duty. Its unfrequent participation is, in fact, inconsistent 
with our duty ; inconsistent, both with our faith, and with 
the benefits, which our faith assures us, the mystery confers ; 
inconsistent, both with the love of God, and with the slen- 
derest interest for ths soul. And first,, its unfrequent par- 
ticipation cannot be reconciled with any thing, that really 

1 John vi. 



HOLY COMMUNION. 



171 



resembles the love of God. — God, we believe, in this won- 
derful mystery, presents himself to our embraces. And shall 
we call it love, hardly ever to go near him ? At our altars, 
and in the holy communion, he presents himself to us ; he 
intreats ; he urges us earnestly to hasten to him, — assuring 
us, that, along with himself, he will bestow also his choicest 
gifts upon us. And do we conceive it love, — do we con- 
ceive it any thing like interest for our own good, — to shrink, 
cold and indifferent, from him ? Animated with the warmest 
friendship for us, God here wishes to unite us indissolubly 
to himself. And what a strange correspondence is it not, 
with such tenderness, either to refuse the union, or to accede 
to it with reluctance ? It is indeed in vain, that we flatter 
ourselves, that we really love God, if we do not love him 
in our mysteries. And vainly do we expect to be forever 
united to him hereafter, if we coldly shrink from his society 
at present. This mere act of ingratitude and inattention, 
abstracting from every other crime, is alone sufficient to 
excite the divine displeasure, and to call down vengeance 
on us. 

The unfrequent participation of the holy communion is 
incompatible, in like manner, even with the slenderest inte- 
rest for salvation. This, indeed, is manifest from what I 
have already established ; — every thing in the character of 
the mystery showing it. The Eucharist is the food of the 
soul, — designed to be the great principle of its health, the 
source of its vigor ; and the support of its weakness, when 
enfeebled. It is this, and a great deal more than this. Con- 
sequently, to refuse it, — or under our different wants and 
infirmities to neglect it, — what is this, but an act of insen- 
sibility and indolence, which betrays a torpid indifference 
to salvation ? It is a criminal violation even of the laws of 
rational self-love. "Why, let it only be here supposed (this 
is a parallel, but a very inferior case) that God had bestowed 
upon mankind a species of food, which had the property of 



172 



HOLY COMMUNION. 



maintaining the constant vigor of the body, or the virtue of 
restoring its lost health, — supposing this, — what, under such 
circumstances, would be our conduct ? I need not say it. 
Loving ourselves ; valuing life and health, we would, of 
course, cherish what would be so eminently useful to us. 
We would have incessant recourse to its comforts ; and exult 
daily in its effects.—- Alas I how much more prudent is the 
man than the Christian ! and how much more consistently 
do we act, when there is question of this perishable vessel 
of clay, than when there is question of that immortal part, 
which alone deserves our care ? All ardor, for what would 
be useful to the former, we are all apathy, for what might 
easily secure the latter \ — verifying here that saying of our 
Saviour, that 'The children of this world are wiser in their 
generation, than the children of light.' 

The duty of frequent communion is eloquently and ur- 
gently enforced, in the writings of the fathers, as the main 
principle of a virtuous life ; and the great security of future 
happiness. Referring, for example, to the writings of Saint 
Chrysostom, we find, that this zealous and holy pastor was 
exceedingly afflicted, and even wept with bitterness, because* 
in his time, the faithful of his congregation did not commu- 
nicate, every day ; — because, unlike their pious ancestors, 
Hhey did not consider the day on which they had not com- 
municated, as a day, on which they had hardly lived like 
Christians.' — It had become, it would seem, a prevailing, 
though perhaps not a general custom, for the faithful of 
Constantinople to approach to the holy table, only upon sun- 
day, and the more solemn festivals of the year. — But then, 
with few exceptions, they all did this.— However, this was the 
degeneracy, of which Chrysostom complained so much; and 
for which he shed so many tears. His wisdom and piety 
deemed this too seldom. He told his flock, that, because 
they did not communicate more frequently, 'they received 
so little benefit from the sacrifice.' He told them, that. 



S0LY COMMUNION. 173 

because they did not communicate oftener, 'they insulted the 
beneficence of God, by refusing the noblest of his gifts.' He 
told them, that, because they did not communicate oftener, 
'they did violence to the body and blood of Jesus Christ.' 
'The Eucharist,' he adds, 'does not possess any virtue, at 
Easter, beyond what it does, at other seasons of the year. 
It is every day the same,— every day the source of grace. 
And therefore should the christian Easter continue through- 
out the year.' Neither were these sentiments peculiar to 
St. Chrysostom. They were the sentiments of all the ancient 
fathers-, who, all of them, considering the Eucharist, as the 
ordinary source of grace, and the tie of union between God 
and man, considered consequently its frequent participation, 
as the first obligation of christian piety. 

During the first ages of the church, it was the holy com- 
munion, that, according to the testimonies of the early 
writers, maintained principally the innocence and virtue of 
the faithful ; that gave heroism to the martyr ; ardor to the 
confessor ; purity to the virgin ; piety to all. — 'When the 
faithful,' says St. Chrysostom, 'quitted the sanctuaries, where 
they had just been communicating, you might have seen 
them come forth, animated with more than human fortitude; 
braving persecution ; and, like generous lions, rushing to 
death in triumph.' At subsequent periods, if the effects of 
the sacred food were in general less striking, yet were they, 
often, not less certain, nor less efficacious. We have a count- 
less variety of attestations, which consolingly prove, that, at 
every era, the divine elements have continued constantly to 
beget saints ; and to cherish hosts of saint-like individuals. 
Consulting the annals of piety, we find there the account 
of immense multitudes in every situation and state of life, 
from the altar to the throne, and from the throne to the 
cottage, who, subduing their passions, conquering their incli- 
nations, combatting with ardor every surrounding obstacle, 
attained the most exalted heights of sanctity ; — and who did 
15* 



374 



HOLY COMMUNIO&. 



this, (we have frequently their own assurances of it) by that 
strength, which they derived from the constant use of the 
bread of life. 

Indeed, not even in our own days, degenerate as they are 7 
are the happy fruits of frequent communion unknown. The 
divine manna is still a source of distinguished holiness to 
a certain, and not inconsiderable, portion of our great com- 
munity. 'I have seen,' says a late holy, and experienced, 
guide of modern piety, 'I have seen the great effects of fre- 
quent communion, a hundred, and a hundred times : and I 
see them still, every day. And,' he adds, 'if any one will 
give himself the trouble to examine the lives of those, who 
communicate often, he will assent to what I have asserted.' 
Yes, these favored beings, are conspicuous for the purity of 
their morals, and the excellence of their conduct. Chaste, 
meek, humble, temperate, benevolent, they are the objects 
of general esteem, and of general veneration. Such are the 
fruits of frequent communion ! They are, indeed, but natu- 
ral. For, what blessings must not the Author of all blessings 
introduce into those hearts, in which he resides habitually? 
Even the very idea of communicating often, is a curb to 
passion, and a check to vice j a spur to piety, and an incite- 
ment to every virtue. 

To recapitulate, and conclude.— The food, which is ad- 
ministered at the sacred banquet, is the proper nourishment 
of the soul, and the principle of its health ; the source of 
grace, and the band of union with Jesus Christ. To its 
participation, is annexed the promise of eternal life ; to its 
refusal, the punishment of eternal death. Its participation — 
the dictate alike of gratitude and love,, of wisdom and inte- 
rest — has formed the chief duty, in every age, and the 
dearest comfort, of the christian world; whilst, even in the 
present age, it constitutes still the main basis of christian 
excellence, 



HOLY COMMUNION. 



175 



Yes, if we really aspire to virtue, and sincerely wish to 
save our souls,^let us communicate often. It is by com- 
municating often, that virtue will be obtained most easily; 
and our salvation, most effectually secured. 'If any man 
eat of this bread, he shall live for ever.' Do we labor under 
strong temptations, or struggle with arduous difficulties ? — 
let us communicate often. It is by communicating often, 
that we shall acquire the strength to combat vigorously, and 
the grace to come off with triumph. 'He, that eateth my 
flesh, dwelleth in me, and I in him.' Do we pine in afflic- 
tions, or bend under the pressure of distress ? — let us com- 
municate often. It is at our altars, — feasting there on the 
bread of life, and drinking from the brimful torrent of 
delight, — that our afflictions will subside to calmness, and 
our distresses be converted into joys. 'Come to me all 
you, that labor, and I will refresh you.' 



SECTION III. 
The purity required for a worthy communion. 

In holy communion we receive, — and it is the most con- 
soling article of our faith to know it, — we receive into our 
breasts the flesh and blood of the adorable Jesus. Of course, 
we cannot help conceiving, that to prepare the heart for 
such a treasure must require very diligent circumspection. 
We receive into our breasts, in this sacred action, Christ 
Jesus himself in person, in order that 'he may dwell in us, 
and we in him.' Therefore, we must feel convinced, that, 
to render ourselves worthy of such a union, must demand 
a share of purity corresponding, in some degree at least, to 
its transcendent sanctity. 

Communion is not a mere holiday ceremony; not a busi- 
ness of custom, of decency, or fashion. It is an action the 



176 



HOLY COMMUNION. 



most exalted and sublime ; the most sanctified and holy; the 
most vitally interesting, which man can perform on this side 
of the grave. It introduces, I have just remarked, Christ 
Jesus himself, the eternal Lord of heaven, into the heart. 
And it introduces him there, either to bless it, or to con- 
demn it ; to adorn it with graces, or to fill it with maledic- 
tions. Neither, indeed, are these awful alternatives any 
thing more, than the obvious consequences of such an action. 
For, where man receives the flesh and blood of a God, it 
cannot reasonably be imagined, — so stupendous is the mys- 
tery, — that there can really exist any medium between the 
greatest good, and the greatest evil ; between the dearest 
blessing, and trie heaviest curse. It is precisely from these 
calculations, that St. Paul, so emphatically declares, that he, 
who receives unworthily, is guilty 'of eating and drinking 7 
(mark the strong expression) even '•damnation to himself.'' 
Whoever, with the eye of faith, has considered the nature 
of the mystery of our altars, must feel convinced, that 
merely to adore it, or to join in the sacrifice, in which it is 
offered up, demands a considerable share of innocence and 
virtue. In this mystery, there is contained Christ Jesus 
himself in person, the eternal Word, from whom all things 
derive their existence, — his glories only veiled, and his 
greatness concealed from the mortal eye. The manifest 
consequence is, that to such mystery, there is therefore 
due, every tribute of profound respect; and every sentiment 
of devotion, which piety can offer. As round the throne of 
heaven only innocence is permitted to attend, — so innocence 
alone, as far as innocence is attainable here, — should pre- 
sume to assist at the altar, where the divine victim is offered 
up: — or at least, just as before the throne of heaven the 
angel, because he is not pure enough, trembles ; and the 
cherub, for the same reason, veils his face, — just so, or 
rather much more so, should the Christian tremble, and be 



HOLY COMMUNION. 



177 



confounded, when he comes to worship before our christian 
sanctuaries. 

If such be the sanctity of the Eucharist, that man is not 
worthy even to adore it ; — what ought to be the character 
of his dispositions, when he is preparing to receive it in 
communion! When there is question of placing infinite 
perfection and infinite greatness within the humble taber- 
nacle of the human heart ! Why, the sanctity of the Eucha- 
rist being infinite, and the distance between what is infinite 
and what is human, being infinite likewise, — so should no 
human creature (timidity might infer) presume to receive it. 
Such inference may, perhaps, have presented itself to our 
imaginations. But is it thus, that the Eucharist ought solely 
to be considered! No; — happily not. — Besides contem- 
plating the intrinsic sanctity of our banquet, it is necessary, 
moreover, to reflect upon its end, and destination. And what 
are these ? — Why; it has been established, and is designed, 
precisely for the use of man. Man consequently, may receive 
it. Of course, — consoling thought ! — be the sanctity of the 
Eucharist what it may, although even it be infinite, — yet, is 
there still a measure of human purity, which suffices for its 
worthy participation. By a privilege of the divine mercy, 
(it is only by virtue of such privilege) the purity, which is 
required to communicate worthily, is within the reach of 
human industry. Inferior far to the purity of the celestial 
spirits, — although these, I have said, tremble, whilst they 
merely adore, — it is a purity reconcileable with defects ; 
compatible with the impulse of dangerous inclinations ; con- 
sistent with the assaults of violent temptations. These are 
the appendages of our nature, which subsist very frequently 
in the best and wisest; and with which, therefore, out 
of pity to our condition, God permits us to approach his 
sanctuary. 

But what are then the means, which religion prescribes, 
as the sources of that purity, which ought to adorn the 



178 



HOLY COMMUNION. 



communicant? They are, the labors of penance, which 
begin the expiation of sin. They are, the mortification of 
the passions, which prepares the destruction of the carnal 
man. They are, the flight of every danger, which enfeebles 
the violences of concupiscence. They are the privation 
even of innocent pleasures, which compensates for the indul- 
gence of criminal ones. They are the cultivation of prayer, 
meditation, and piety, which calls down the aids of grace, 
and the influences of the divine complacency. — These, and 
employments such as these, are the happy mediums, which 
prepare, and ultimately confer, the purity, which alone is 
worthy to present itself at the sacred banquet. 

It is a common notion, — but oh ! how fatal! — to believe, 
that the attainment of the purity, which is requisite for the 
worthy participation of the sacred mysteries, consists in 
very little else than the performance of a passing ceremony. 
That it consists, (heaven grant, that the reproach may not 
apply to us !) in very little else, than the mere action of 
confession ; — and of a confession, which, frequently, no 
penance has preceded ; no compunction, accompanied, — a 
confession, ill prepared, and ill made. But, — can we ima- 
gine that a few tears, which produce no amendment; a few 
resolutions, which effect no change ; a few promises, which 
are never kept,—- will endear us to our God ? or render us 
welcome to his embraces ? We cannot, if we reflect, — 
believe it. We cannot, if we reflect, help feeling, that here 
the dispositions should be really purified ; and that, receiv- 
ing Jesus into our hearts, we should have 'put on Jesus,*— 
loving his law; and walking, like him after his resurrection, 
'in newness of life.' It is certainly only into a soul, thu3 
disposed, that Jesus can enter, with satisfaction. It is only 
to a mansion thus adorned, that he will say, as he did once 
to that of Zaccheus, — 'This day, is salvation brought into 
this house.' 



HOLY COMMUNIOJT. 



179 



SECTION IV. 
The piety required for a worthy communion. 

After having washed away the defilements of sin, and 
fortified the heart against the assaults of the passions, the 
next object, which the enlightened communicant attends to, 
is to decorate the soul with the ornaments of grace, and the 
beauties of holiness. For, although, indeed, the emancipa- 
tion from the disorders of sin be here the main essentia^ 
yet it is not all that piety demands. It is the means, rather 
of preventing profanation, than of communicating profitably. 
To communicate profitably, men ought, manifestly, to be, — - 
not merely not traitors, like Judas ; but affectionate disci- 
ples, like the apostles ; — not simply not the followers of 
vice ; but the cultivators of virtue. Therefore, besides being 
free from the stains of vice, — of impurity, of intemperance, 
of pride, of injustice, See. — the prudent communicant is 
careful, moreover, to adorn his soul with the contrary 
virtues,^with chastity, self-denial, humility, and charity, — 
in short, with all those lovely qualities, which can recom- 
mend him to the divine complacency. 

ft is a circumstance, too, which, in relation to our mys^ 
teries, ought always to be present to our minds, and dear to 
our hearts, — and which also evinces forcibly the necessity 
of those qualities, for which I am now contending, — that, 
by the action of our communion we intimately unite our- 
selves to Jesus ; so that, as the apostle says, 'He dwells in 
us ; and we in him.' Now, can any inference, in such case, 
be plainer, than that therefore we ought to bear some kind 
of resemblance to him ? Can we imagine, that to unite 
Jesus to a soul, which possesses no features of likeness to 
him, can really be pleasing to the celestial guest ; or useful 
to the individual, who dares the bold alliance ? Is not like- 
ness the very essence of all unions ? — of friendship ? — of 



180 



HOLT COMMUNION. 



confidence ? — of love ? ft is. And should consequently 
exist in the participation of the mysterious banquet. Here, 
since the communicant associates himself with his Redeemer, 
and even becomes one with him, — so ought he, incontesta- 
ble, to have put on, as well as he can do it, — some traits 
and lineaments of his holy character — his inclinations, his 
sentiments, and desires. These principles, again, are the 
plain suggestion of christian wisdom. They are those, 
which, in every age, the saints have taught ;• and the enlight- 
ened followed. To be united to Jesus, men should, cer- 
tainly, possess some share of his holy spirit. 

Still, however, this disposition may be regarded, as*the 
remoter preparation only for the action of communion : — 
because it ought always to have existed, for some length of 
time, before its performance. — There is a series of other 
duties, which constitute, moreover, the immediate prepara- 
tion for the holy table ; and which also demand from the 
communicant the most serious cultivation. The necessity 
of this preparation, is founded on the nature of things ; and 
on the respect, which is due to the body and blood of 
Jesus. But, it is, too, — and this a very important conside- 
ration even to our self-love, — it is upon the measure of the 
care and piety, which immediately prepare and accompany 
our communion, that a very large share of its benefits 
depends. The Eucharist is an immense, — a boundless, bot- 
tomless, ocean of graces; — yet, it yields these graces, in 
proportion to the piety, which we carry to its participation. 
Where the piety is trifling, — trifling also are the fruits, which 
it imparts. But, where the piety is such as it should be, — 
sincere and ardent; — where the vessel of the heart, well 
purified from sin, and adorned with virtues is opened wide 
to receive the hallowed stream, — the stream enters in co- 
pious volumes, and fills the whole capaciousness of the soul. 
There is no form of blessing, that the warmest zeal for 
salvation can desire, which is not the reward of a com- 



HOLY COMMUNION. 



181 



munion prepared by fervent piety. And see now the manner 
in which it acts. 

When the glad occasion is near at hand, that calls the vir- 
tuous Christian to the embraces of his Redeemer, — although 
his whole conduct has been a certain preparation for the 
happy union, — yet, does he now redouble his care and 
attention to it. He forms a solitude within his own breast, 
in which he delightfully meditates the consolations, which 
await him. Even amidst his ordinary occupations, and the 
drudgery of labor, the dear remembrance is constantly pre- 
sent to his mind. It lives fast rivetted there, — following 
him every where, and in every action; perhaps, even 
sweetly interrupting the calm composure of his slumbers. 
Far from him now, all diversions and amusements; — all, 
that can disturb, or agitate, his feelings. Just as when 
Moses, preparing to converse with God, commanded, that 
neither men, nor animals, should approach the holy moun- 
tain,— just so, he takes care, that no noise of creatures shall 
distract his heart. 'The Lord,' he says with David, 'resides 
in the mansion of peace.' 1 And 'it is good,' he adds, 'to 
wait with silence for the salvation of God.' 2 

To this spirit of recollection, he unites the practice of 
frequent prayer. His spiritual exercises are now almost 
uninterrupted. They form his great, and dearest, occupa- 
tion. — He conceives strong feelings of faith. Penetrating 
the mysterious veil, which conceals his Saviour from him, 
and with profound respect adoring him, he, like Thomas, 
exclaims often, — 'Thou art my Lord, and my God.' — He 
entertains lively sentiments of hope. Animated with a full 
conviction of the greatness and goodness of him, whom he 
is going to receive, he humbly flatters himself, that 'a virtue 
will come forth from him,' to cure the maladies, and to heal 
all the wounds, of his heart ; — and he says to himself, — 'If 
I can but touch the hem of his garment, I shall be made 

1 Pb. lxxv. 3. 2 Lament, iii. 26. 

16 



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HOLY COMMUNION. 



w hole.'— He enkindles in his breast the tenderest sensations 
of love. The chief end of his communion, he remembers, 
is to unite himself to Jesus in the bands of love. Hence, 
the effusions of his love are incessant. 6 My soul,' he is 
constantly saying, 'sighs for thee, my God, just as the thirsty 
stag pants for the water's stream. My soul thirsts after thee, 
the strong, and the living God.' — He makes sometimes acts 
of profound humility. Comparing his own littleness with 
the majesty of him, whom he is preparing to receive, he is 
confounded at the contrast ; and in words like those of St. 
Austin, eloquently calls out, c Alas! O God, this house of my 
heart is too narrow for thee ! Do thou, I entreat, enlarge 
it. It is falling to ruin. Do thou, I pray, repair it. Its 
sins are odious to thy purity; and none, save thee, can 
cleanse it. It is to thee alone, that I run for help. Do thou, 
O God ! purify me.' — He experiences in like manner, and in 
like manner expresses, the feelings of various other virtues; 
of joy, gratitude, desire, compunction, Slc. — endeavoring by 
these means, to render himself a welcome guest at the 
nuptials of the Lamb. 

But what are the feelings, which, in the action itself of 
communion, inspire, and delightfully agitate his heart ! To 
be well understood, they ought to have been experienced. 
Oh ! what sensations, at this awful, but pleasing, moment, 
are lighted up in his heart ! Every earthly affection extin- 
guished,— every anxious care suppressed, — the world and 
creatures forgotten, — he is alive merely to his God, and to 
the act before him. Absorbed in these, he approaches to the 
throne of grace, — his soul burning with love ; glowing with 
devotion ; and exulting in the joys of hope. I can compare 
the sensations of this thrice happy instant to those soft and 
tender emotions only, which the Blessed Virgin must have 
felt, when she pressed her dear Son, the lovely infant, to her 
bosom; — to those transports, which Simeon experienced, 
when, taking the divine child into his arms, he exclaimed, 



HOLY COMMUNION. 



1S3 



'Now doest thou dismiss thy servant, Lord ! in peace 
to those rapturous movements, which palpitated at the heart 
of John, whilst he was permitted to repose on the breast of 
his Redeemer. Possessed of his God ; and feeling the blood 
of Jesus circulating through his veins, his joy is measured 
up to the full. He experiences a foretaste of those pure and 
ineffable delights, which are reserved for him in a future 
state. 



CHAPTER X. 



ON THE SACRIFICE OF THE MASS.* 



SECTION I. 
Excellence of the sacrifice of the Mass. 

A sacrifice, in its general acceptation, is an offering 
made to God, in order to acknowledge his supreme domi- 
nion, and man's dependance on him. It is tribute, which 
gratitude pays to goodness; littleness, to majesty; piety, to 
holiness. A sacrifice, thus understood, is evidently the 
dictate of reason, and the suggestion of the best feelings of 
the heart. Accordingly, in every age, the most unenlight- 
ened, equally with the most cultivated;— the use of sacrifices 
was general. They were every where, and at every epoch, 
considered the most essential : the most awful, and yet the 
most consoling, actions of religion; — the important expres- 
sion, by which men best attested their veneration for the 
Divinity; conciliated most effectually his favor ; and most 
easily appeased his indignation. 

Amongst the first descendants of Adam, before reason 
was lost in idolatry; and virtue sunk into disorder, it was the 
custom to erect altars to the divine honor; and to deposite 
upon them, — in order usually to be consumed, — those gifts 
and offerings, which appeared most interesting to piety, and 
most valuable to gratitude. The act of presenting these 
oblations, was what constituted the most awful duty, that 
these mortals knew. The scene was impressive. Around 
the altar, in solemn silence, stood, — or perhaps, in profound 

* From Fletcher. 



SACRIFICE OF THE MASS. 



185 



adoration, lay prostrate, — the pious multitude ; sanctioning 
by their acquiescence the holy intentions of the offerer; 
hallowing the oblation by their devotion, and uniting to it, 
moreover, the still better oblation of their own hearts. 

When the piety of the first inhabitants of the earth had 
degenerated, — as it did alas ! too soon, — and when the ray 
of reason was buried under the clouds of ignorance and 
passion, — still, though men suppressed every other act of 
religion, and adopted the most preposterous notions of the 
Deity, yet did they continue to retain the use of sacrifices, 
and the homage of frequent oblations. They considered 
them, — the most enlightened countries, Greece and Rome, 
considered them, — the most interesting far of all their public, 
or private, transactions ; attaching to them the prosperity of 
states, and the welfare of society; the success of war, and 
the blessings of peace ; the satisfactions of social life, and 
the comforts of domestic happiness. They were the tributes 
of respect, however ill-founded, and of reverence, however 
ill-conceived, — for the being, in whose honor they were 
professed to be presented ; — exhibiting, not a motion, which 
might, they supposed, displease him ; not a look, which 
might distract the deluded worshippers. 

When the state of the world was sunk in idolatry, and 
corruption, — God, who would not remain without worship- 
pers, selected from amid the great herd of mankind a 
small portion of individuals, — the Jewish nation, — whom 
he adopted, as his favorite people. He commanded them to 
erect a temple, in which his greatness might be adored ; 
and his aid invoked. He chose to be worshipped there with 
sacrifices; and honored by the tribute of oblations. Figures 
of our christian blessings, it was by them, that God decreed, 
his omnipotence should be adored ; his perfections reve- 
renced ; and man's dependance owned. Through them, he 
decided, that his mercy should be conciliated ; his anger 
appeased; and his favors purchased. — They were ushered 
16* 



186 



SACRIFICE OF THE MASS. 



in, with the most awful solemnity; and performed, amid 
expressions of ardent piety and devotion. Every thing, that 
reverence for the Divinity could insinuate, — every thing, 
that the sense of human littleness could suggest, — every 
thing, that the desire of conciliating the divine good will 
could inspire, — was employed, on the holy occasion. The 
people assisted at the action of the sacrifice with a respect, 
that bordered even upon fear. Witnessing the majesty of 
the high-priest, and the silence of the surrounding levites ; 
seeing the blood of the victim flow, and the clouds of 
incense rise; hearing the prayers and imprecations, that 
were pronounced,— they felt a holy trepidation steal upon 
every sense, and awe the soul to stillness. There was 
nothing here, — I need not say it,— that resembled disrespect. 
Disrespect, in the time of sacrifice, even when the Jew had 
lost his fervor, was a crime, that would have astonished 
impiety itself. Disrespect, there was none. Even passion 
itself was respectful : whilst piety was all on fire, — its 
prayers, like the incense, ascending sweetly to the throne 
of God. 

But, transient shadows of 'the good things to come,' the 
Jewish sacrifices were at last abolished, and a new obla- 
tion was substituted in their room, which is to be offered 
to the end of time. How expressly, and how beautifully 
does the prophet Malachi announce the sanctity, and the 
glory, of the new oblation ! 'My will, says the Lord, is no 
longer with you : neither will I, any more, receive offering 
from your hands. For, from the rising of the sun, till its 
going down, my name is great among the Gentiles : and in 
every place, there is sacrifice ; and there is offered to my 
name a clean offering.' 1 In these words, how clearly is our 
divine oblation pointed out ? In the new order of things, 
the prophet remarks, 'a sacrifice' shall exist. And no sacri- 
fice has existed, save the sacrifice of the Mass. It shall be 

1 Mai. i. 10. 11. 



SACRIFICE OF THE MASS. 



187 



offered, he says, 'in every place.' And it is only the sacrifice 
of the Mass, that is thus, so generally presented. It shall 
be, he adds, a glorious and a clean oblation. And, what so 
glorious and so clean, as the mystery of our christian 
tabernacles ? 

And here, let us call to mind the occasion itself, when 
abolishing the ancient rites, our great Pontiff was pleased to 
substitute the new oblation in their stead. — It was after the 
last supper; when, taking leave of his apostles, and the 
world, (this was a moment suited to something great) he 
thought proper to establish this stupendous monument of 
his love. 'Taking bread,' say the sacred writers, 'into his 
hands, he blessed it : and brake it ; and gave it to his dis- 
ciples, and said : Take ye, and eat. This is my body, 
which is broken for you. Then in like manner, taking the 
chalice, he gave thanks ; and presented it to them, saying: 
Drink ye all of this. For, this is my blood, which is shed 
for you. — Do this for a commemoration of me;' — that is, 
'Do, what you see me do, in order, that it may be a remem- 
brancer of my death ; and of the redemption, which my 
death procures you.' He had already, before he employed 
these words, conferred extensive privileges upon his apos- 
tles. He had sent them, as his eternal Father had sent him. 
He had given them power to preach ; to baptize ; to remit 
sins; to call down the Holy Ghost. But, by these words, 
he completed the new order of his priesthood. By them, 
he gave to his apostles, and to their successors till the end 
of time, the power to perform, what he had just performed 
himself, — the power to offer up the sacrifice of the new 
law; — consecrating the elements of bread and wine ; and by 
the influences of his omnipotent word, converting them into 
his divine body and blood. 

The Eucharist is the most wonderful monument, that 
exists, of the immensity of God's love for man; and the 
most astonishing attestation of his power. It is a miracle 



!S8 



SACRIFICE OF THE MASS. 



more singular in the order of religion, than is in the order 
of nature, the miracle of the world's creation. Attempting 
to give his flock some feeble idea of its greatness, Saint 
Chrysostom thus addresses them in one of his discourses. 
'Assisting at our sacrifice,' says the orator, 'you behold 
standing at the altar the christian levite, the representative 
there of your Redeemer. He pours out prayers for your 
saltation, invoking with pious solicitude the flames of celes- 
tial love ; and begging, that the gift, which he presents, may 
be pleasing at the throne of grace. Then, invested with 
power from above, and acting immediately in the person 
of Jesus, he breathes the mystic words of consecration. 
He commands : — and forthwith the elements of bread are 
changed into the body of our Redeemer. 'This is my 
body.' Again, he commands : — and the elements of wine 
are changed into his blood: — the chalice is purpled with 
its stream. 'This is my blood.' Such is the Mass, — a 
sacrifice, at once, the most divine and holy; the most sub- 
lime and admirable, — a wonder, I repeat it, the most asto- 
nishing, in the order of wonders. In comparison with it, 
there was nothing in the ancient sacrifices ; nothing in the 
Jewish oblations, but what sinks into absolute insignificance. 

A sacrifice, which is the oblation of the body and blood 
of our great Redeemer, is calculated evidently to conciliate 
the tenderest love, or to appease the reddest anger, of the 
eternal Father; — to awaken in man every possible form of 
virtue, and to furnish a supply to all our multifarious wants. 
Such oblation combines every motive, and unites eminently 
every advantage, that ever suggested to mankind the use of 
offerings. It is plainly the most perfect sacrifice of adora- 
tion, and thanksgiving; of mercy, and impetration, that 
human reason can imagine, — or indeed, that the divine 
wisdom could have ordained. 'By it, moreover/ says the 
council of Trent, 'is represented that bloody sacrifice, which 
was accomplished once upon the cross. It preserves the 
memory of this, to the end of the world. And so far is it 



SACRIFICE OF THE MASS. 



189 



from derogating from the value of this oblation, that, on the 
contrary, it is the medium, by which we participate the 
more abundantly of its fruits.'— Thus, the sacrifice of the 
Mass does not detach us from the sacrifice of the cross. 
It even, on the contrary, attaches us the more affectionately 
to it. We consider the former, as referred entirely to the 
latter; as subsisting by it, and deriving all its efficacy from 
it. We do not conceive, that the Mass is a new price 
offered up for our salvation, just as if something were 
wanting to the perfection of the bloody sacrifice. We 
conceive nothing of the kind. We look upon the bloody 
sacrifice, as complete. But, we revere the Mass, as the 
medium, that applies its fruits ; as the memorial, that ten- 
derly recals its benefits. Oh ! how truly dear to the virtuous 
Christian is this action ! Placed at the foot of the altar, and 
seeing that victim which once died for his salvation, that 
Being who made the universe, lie annihilated, as it were 
before him, — the virtuous Christian, at this spectacle, is 
transported, and lost in wonder. All the sensibilities of 
his heart are excited. The heavens and the earth appear 
to him united. He seems raised above this earthly sphere ; 
lifted up to those bright abodes, where, round the eternal 
throne, the seraphim sing to their golden harps the im- 
mortal songs of Sion. If, during these awful moments, his 
eye do not visibly behold his God, — his heart, at least, 
sensibly feels him. 



SECTION II. 

Assiduous attendance at the holy sacrifice of the Mass. 

In the preceding chapter, 'on holy communion, 5 I have 
remarked, that, considering the nature of the Eucharist, and 
our acknowledgment of its advantages, — it was but reason- 
able to imagine, that we would eagerly embrace, and affec- 



■ 9 



SACRIFICE OF THE MASS . 



tionately love, it. Such interest is certainly the immediate 
suggestion of our belief. Well ; and I might here again 
make the same kind of remark precisely, in relation to our 
attendance at that sacred rite, in which the great mystery is 
offered up. Considering the qualities of our sacrifice, and 
the benefits, which it confers, — it is but natural, in like 
manner, to suppose, that to assist at its oblation, should 
appear to us a very important occupation ; — an occupation, 
that is even delightful to our hearts, — heightening all our 
satisfactions, when we are happy; and soothing all our pains, 
when we are distressed. Indeed, so very important does 
this occupation appear, when we contemplate the excel- 
lencies of the christian sacrifice, that the wonder is, how 
any man, believing in the stupendous mystery, can possibly 
neglect it; or, without extreme reluctance, absent himself 
from the sanctuary, where the divine victim is offered. 

Although I may perhaps have said enough on the Eu- 
charist, in the foregoing pages, to make this manifest, yet 
will I still add a brief exposition of the motives,— derived 
from the end and character of the Mass,— which the council 
of Trent proposes to the faithful, as inducements to assist 
with readiness at its celebration. 'The Mass,'*says the 
council, in its twenty-second session, 'is that only, and same 
victim, the same Jesus Christ, that once offered himself upon 
the cross ; and who now offers himself upon the altar by 
the ministry of the priest; without there being any difference 
between one oblation and the other, except in the manner 
of offering. — It is instituted to represent the bloody sacrifice 
once accomplished on the cross. — It applies to us its salu- 
tary virtue for the remission of our sins.' In these words, 
there are contained three distinct propositions, — which I 
shall consider separately. 

'The Mass,' says the council, 'is that only, and same vic- 
tim, the same Jesus Christ, that once offered himself upon 
the cross,' &c— - The sacrifice presented upon our altars, is 



SACRIFICE OF THE MASS. 



191 



thus the same precisely with that, which was offered once, 
on Calvary. There are not two victims ; nor two substances. 
At each place, and on each occasion, the victim, or the sub- ' 
stance, is one, — our divine Redeemer Jesus Christ. The 
only difference, — for there is a difference, — between the 
two oblations, consists in the manner, in which they are 
offered up. On Calvary, Jesus was offered up, by dying 
actually. On the altar he is offered up, by dying mysti- 
cally. On Calvary, he offered up his death then present. 
On the altar he offers up his death now past. He offered 
himself on Calvary, as a sacrifice of redemption, — earning 
for us, by his victory there, those graces, which are the 
principles of our salvation. He offers himself on the altar, 
as a sacrifice of application, — conferring upon us there, those 
benefits, which his death had merited. So that the sacrifice 
upon Calvary, and that, which is presented at our altars, are, 
in reality, and in essence,— -one, — the latter being only the 
continuation of the former; and in our regard, its comple- 
tion. Now, considering the Mass in this awful point of 
view, — and it is thus, that we should always consider it, — 
who does not sensibly feel the obligation of assisting at it? 
Certain it is, that no action can thus be conceived more 
sacred ; — ncne, more pleasing to God ; — none, more useful 
to man. 

'And the Mass,' continues the council, 'is instituted, 
moreover, to represent the bloody sacrifice, once accom- 
plished upon the cross.' — To bear constantly in our remem- 
brance that wonderful mystery, to which we owe our 
redemption, is a leading principle of christian virtue. Jt is 
the dictate alike of gratitude, of wisdom, and of piety: — of 
gratitude, because it points out in the strongest manner the 
transcendent goodness of him, who died to save us; — of 
wisdom, because showing the infinite evil of sin, it shows 
also, at the same time, the obligation of avoiding it; — of 
piety, because placing before your eyes the life of our sacred 



SACRIFICE OP THE MASS. 



model, it invites us feelingly to imitate it. 'Do this,' said 
the benevolent Being, when he established the divine insti- 
tution, 'do this for a commemoration of me.' One of the 
great aims of his wisdom was to keep alive this useful 
recollection. And behold, therefore, what is done, each 
time, that the sacred rites are offered up before us. A solemn 
commemoration is made of our Redeemer. His life; and 
the various stages, through which he passed in order to 
secure your salvation; — his death; and all the bloody 
scenes, which marked it, are again retraced, and exhibited 
to your imaginations. 'Each time,' says Saint Paul, 'that 
you shall eat this bread, and drink this chalice, you shall 
announce his death, till he come.' 

Again, in this second motive, what powerful inducements 
are presented to us, to assist at our sacrifice ! There are 
thus placed before us, upon our altars, the most endearing 
images, and the most tender and amiable recollections, — the 
commemoration of whatever is really valuable to an im- 
mortal being. Surely, then, if either love have any power 
upon our hearts, or faith any influence upon our under- 
standings, — it is in the act of reviewing all these consoling 
objects, that we ought to experience, I do not say interest 
only, — but, delight and satisfaction. Compared with these, 
all human benefits, — which, still, we commemorate with 
rapture, — are trifling and insignificant. 

But, as if the two motives just mentioned were not suffi- 
cient to awaken the interest of the faithful, the solicitude of 
the council has been pleased to suggest a third. This is 
derived (for the charity of the church employs every expe- 
dient to invite us to sanctity) from the principle of self- 
interest, — that most effectual implement, generally speaking, 
of human actions and desires. 'The Mass,' the council 
adds, 'applies to us its salutary virtue for the remission 
of our sins ; calling down mercy upon us, and conferring 
help in our various necessities.' Perhaps, indeed, are these 



SACRIFICE OF THE MASS. 



193 



the main ends, for which the sacred institution has been 
established. For, although by his death upon the cross, 
our Redeemer procured the ransom of his creatures, still 
did it require some medium to apply this ransom to their 
souls. It is at the altar, therefore, that, exercising still the 
functions of High-priest, and Mediator, Jesus continually 
presents himself a victim to his eternal Father, — displaying 
those wounds, which he once received; and renewing those 
groans, which he once uttered, for our salvation. He there, 
as formerly he did upon the cross, 'prays with loud cry 
and tears,' that the holy oblation, proving acceptable, may 
appease the divine anger, and effect our reconciliation ; — 
that the streams, which have issued from his mangled body, 
may fall upon our souls, and purify them ; may preserve 
them from all iniquity, and shelter them from every evil ; 
may adorn them with graces, and consecrate them to sanc- 
tity. Such, according to the council, is the third motive 
for the institution of the Mass ; and such are the benefits, 
which it is intended to secure. 

In this pleasing mode of contemplating our sacrifice, we 
trace, once more, the boundless advantages of assisting at 
it. For what are our altars, when they are considered 
in this point of view? They are the asylums of our^ secu- 
rity, — marked with the blood of Jesus, as once the door- 
posts of the Israelites were marked with the blood of the 
Paschal Lamb. They are the sanctuaries of mercy. Here, — 
every attribute of severity laid aside, — Jesus is truly 'the 
Prince of peace. 5 He here, seated upon the altar, as upon 
his throne, gives audience, and receives requests :— and to 
obtain any request, little more is required, than to pre- 
sent it. At the foot of our altars, the just receive the best 
blessings, which they enjoy; and taste the sweetest of their 
consolations. Here, the penitent, — terrified at their sins, — 
hear confidence whispered to their hearts ; — here, the afflict- 
ed, bent down under their griefs, pleasingly find relief ; — 
17 



194 



SACRIFICE OF THE MASS. 



here, the tempted, trembling at their difficulties, are gifted 
with fortitude and vigor. At least, I am sure of this, — that, 
if ever, bringing our wants and miseries into the sanctuary, 
we laid them down at the foot of the altar, with proper 
dispositions, we always found some relief; and we carried 
home a much lighter weight of sorrows, than we had brought 
with us into those seats of comfort. 

It was in consequence of the acknowledgment and cer- 
tainty of these truths, that, during those happy ages, when 
piety and faith were lively, the faithful were all singularly 
exact in their attendance at the divine oblation. Next to 
the act of communion, they considered this the most binding 
of all their duties. It was a duty which they never omitted, 
unless circumstances rendered its fulfilment quite impossible: 
and then they deemed such impossibility a great calamity. 
Not business, nor cares, nor worldly interests stayed them ; 
nor inconveniences, nor trifling indispositions; much less, — 
as is often the case at present, — amusements, and recreations. 
Such even, in those ages, was the general ardor for this act 
of religion, that, in order to perform it, the Christian used, 
not only to forego many earthly advantages, and to sacrifice 
a multitude of worldly satisfactions, but to brave (he very 
frequently braved) persecution, and death itself. When the 
glad hour arrived, which called the faithful to the holy place, 
we find, that all, — the sick, and their attendants alone except- 
ed, — hastened with raptures to it, — the busy, equally with 
the unoccupied ; the poor, equally with the rich ; the old, as 
well as the young ; the indolent even, (if there were such) 
just like the fervent : — for not even was indolence itself so 
tepid yet, as without remorse to neglect the attendance at 
the sacred oblation. 

Since, then, the motives, which invite us to assist at our 
mysteries, are so extremely urgent, let us be careful to fulfil 
the great duty piously,-—- with punctual exactitude ; and with 
tender interest. Let us go to our sanctuaries, not only when 



SACRIFICE OF THE MASS. 



195 



the church commands, but as often as our time and circum- 
stances will permit. If the attractions of love do not suffice 
to draw us, let at least the sense of our misfortunes do it: — 
for, it is there, beyond every other place, that misfortune 
finds relief. As, then, amidst winds and rains, amidst storms 
and thunders, the dove takes refuge in its wonted grove, and 
in that grove finds shelter, — just so, amidst the dangers and 
difficulties; amidst the tempests and afflictions of the world, 
let us take refuge under the blessed shade of our altars. 
There, we are sure of shelter. There,— because the wings 
of infinite mercy are spread over us, — there we are sure of 
protection. There, we are even sure of every kind of con- 
solation, — because there we are placed at the very fountain- 
head of happiness. 



SECTION in. 

The dispositions for hearing Mass. 

The Mass is a sacrifice ; and a sacrifice too,— since it is 
the oblation of the body and blood of Christ, — the most 
divine and holy. Going to our temples, on the occasions, 
when it is offered, we go, of course, to be the witnesses 
of this sacred action. We go, indeed, not only to be the 
witnesses of it, but to be the sharers in it, likewise. We 
even go, conjointly with the priest, to offer it up to the 
Almighty. Now, this being the fact, — what appears to be 
the chief disposition, which the very instinct of reason sug- 
gests, as most appropriate to such a duty? Is it not purity 
from sin, or a sincere sorrow at least, for having committed 
it ? No doubt, it is. Boldly to bring our passions, and our 
sins unrepented of, to the very footstool of the sanctuary, 
and into the action itself of sacrifice, what is this, but an 
insult to the sacred spot; and a profanation of the mystery? 



196 



SACRIFICE OF THE MASSi 



But, at all events, it is not with these dispositions, that we 
can reasonably expect to derive any advantage from our acts 
of homage. 

So deeply were the minds of some among the saints 
impressed with the sense of the sanctity of our christian 
sacrifice, that in their writings they frequently compare the 
temples, in which it is offered up, to heaven : and pursuing 
the idea, they point out from it, what the purity ought to be, 
that men should bring with them into these awful places. 
In heaven, they say, when the just present themselves before 
God, they are exhibited, 'clothed in white robes ; and with- 
out spot before his throne.' And such, they add, — since God 
is equally present in our temples, — should be the manner, 
as far as human weakness can attain it, in which the Chris- 
tian worshipper should always appear before him.' — Such is 
the language of the saints : and it is but consistent. Our 
temples are really the images of heaven ; and our virtue, in 
them, ought therefore to resemble, in some remote degree, 
the purity of the celestial spirits. Our temples are those 
'new heavens,' which were foretold by the prophet ; and 
promised by God to men. The difference between them, 
and the eternal temple above, although certainly great, is 
still only a difference in the accidental modes of the divine 
appearance. In the temple above, God is seen 'face to face.' 
In our temples here, he is seen 'darkly.' He is seen in 
heaven, effulgent in glory. He is seen in our sanctuaries,— 
his glories obscured and veiled. But, in both, he is equally 
present ; in both, equally pure, and perfect. And, therefore, 
the consequence is, that just as the saints are without spot 
before him, — just so, should we, as much as we can do t, 
enter into our temples, undefiled ; or, if not undefiled, con- 
founded at our corruption. Virtue, or the piety, that weeps 
over the loss of virtue, is the disposition, which alone can 
fit us to assist with worthiness at our tremendous mysteries. 
But, as I have already remarked, when we attend at Mass, 



SACRIFICE OF THE MASS. 



197 



we attend there, not as mere spectators, or witnesses, of the 
sacred action ; but, we are, on that solemn occasion, asso- 
ciated with the priest, who officiates at the altar; — with 
him, we present to the eternal Father the blood of his eter- 
nal Son. It is hence, that St. Paul, describing the christian 
faithful, calls them, 'a holy nation, and a royal priesthood.' 
Placed at the altar, the minister of God stands there, he 
prays, and speaks, and acts, — in the capacity of our repre- 
sentative. He does not say, 'I pray; I vow; I protest; I 
offer.' He says, — speaking in our name, — 'We pray; ive 
vow; we protest; toe offer:' and the sacrifice he calls, not 
'my sacrifice,' but 'our sacrifice.' Again, therefore, I ask : 
what is the consequence ? Is it with unchaste affections, 
that we should presume to perform so sacred a duty? Is it 
with hearts enslaved by criminal passions, that we should 
come to unite in the oblation of the spotless victim ? Can 
God look down with complacency upon such an offering ? 
Or rather will he not punish it, as an insult ? We know, 
that for the priest to present it in such dispositions, would 
be sinful in the extreme. And why, then, since we are 
associated with him, is it not sinful, too, in us ? We know, 
that even the Jew, before he presumed to offer up his im- 
perfect sacrifice, was wont to purify himself from sin ; and 
obliged by many precautions to fit himself for that act of 
worship. And if so, — shall not a still nicer degree of care 
appear essential in the Christian, — presenting, as he does, an 
oblation so much more sacred ? 

It was under the guidance of these maxims, that, in the 
early ages of Christianity, the pastors of the church did not 
permit public sinners to be present at the celebration of the 
holy sacrifice of our altars. If they presented themselves, 
which they did, to hear the instructions, — the instructions 
finished, and the preparation for the sacrifice begun, — they 
were solemnly commanded to retire. 'Far hence,' the dea- 
cons proclaimed, 'the impure; the unclean; the lover of 
17* 



198 



SACRIFICE OP THE MASS. 



vanity, and falsehood.' And, lo! convinced of the propriety 
of the command, these unhappy men withdrew. They 
shrunk back with respect, and awe. Yes, and not only was 
this the case with the public sinners, but (this is more 
striking yet) it was the case even with the penitent, — with 
men, who, having once had the misfortune to sin, had now 
ardently returned to virtue. The deacons bade these too 
depart. And these too, although they had perhaps long 
bewailed their sins, — yet, did they too, with deep humility 
retire. They retired, — and prostrating themselves beyond 
the threshold of the sacred mansion, they there poured out 
their sorrows ; and reproached their former folly. 

However, these rules of ancient discipline, with regard 
to scandalous sinners, are not now observed : — I shall not 
insist upon them. But, be our discipline, at present, what 
it may, — yet, is it still true, that purity, or the desire of 
purity, is the essential requisite to assist, with propriety, at 
the celebration of our sacred mysteries. To pass the holy 
threshold of our christian sanctuaries, without one, or other, 
of these dispositions is an act of dangerous boldness. 

Thus, obdurate sinners, — men, without repentance, or 
even the design of repentance, profane, and resolved to re- 
main so, — bringing their passions into the seat of purity, — 
defile the hallowed place. Coming with all their corruption 
about them to the very foot of the altar, they insult the vic- 
tim, that is offered on it ; — and, as their hearts disavow the 
prayers, which their lips pronounce, or which the minister 
of God pronounces in their name, so do they change the act 
of worship, into an act of mockery. But in the class of sin- 
ners, there are individuals, who are sorry for their sins, and 
desire to abandon them : — to these the gates of our temples 
are thrown wide open ; and the church affectionately presses 
them to enter. 

Besides purity, or the desire of purity, devotion likewise 
is another disposition, which ought always to attend us at 



SACRIFICE OF THE MASS. 



199 



the altar. Every thing establishes its necessity, — the holi- 
ness of the sacrifice ; the part, we bear in its celebration ; 
and all those various motives, which prompt us to worship 
the Divinity. But, it is the sacrifice itself, that demands it, 
principally. This, — as I have said repeatedly, — is an action, 
which, to the eye of faith, exhibits every thing, that can 
excite the soul to fervor; or inflame the heart to love ; every 
thing, that can chain down the attention of reason ; or stay 
the wanderings of the fancy; every thing, that can inspire 
sentiments, solemn and religious, The immolation of the 
victim, that redeemed us ; and the descent of a God upon 
our altars, are motives, surely, that are calculated to do 
all this. 

I have already quoted the sentiments, which the saints 
entertained, respecting the purity, that is required for the 
worthy celebration of our mysteries. I shall now mention 
likewise their opinion concerning the devotion, that should 
be blended with it. Animated always, and in general elo- 
quent, when the interests of salvation are concerned, — the 
saints are never more animated, or more eloquent, than 
when, expressing their own veneration for the Eucharistic 
sacrifice, they attempt to excite others to revere it with 
them. The thoughts, on these occasions, burn ; the words 
glow; and the holy men are all on fire. In order to convey 
an idea of the feelings, with which the faithful ought to 
assist at Mass, these enlightened instructors have often re- 
course to some of those scenes represented in the scriptures, 
which are particularly adapted to impress the mind with 
awe. Thus, they appeal sometimes to that scene exhibited 
in the book of revelations, in which is depicted the beha- 
viour of the blessed before the throne of the eternal King:-~ 
to the terrific spectacle, sometimes, when God delivered the 
law to Moses, — the mountain shaking, meanwhile, with the 
roar of thunder, and the prostrate Israelite trembling: — to 
the solemnities, not unfrequently, of some of the ancient 



200 



SACRIFICE OF THE MASS. 



sacrifices,— that of Elias, above all, when fire consumed the 
victim. — From these highly instructive, but comparatively 
unimportant, instances, they deduce the conclusion, what the 
conduct ought to be, and what the devotion, of the Christian, 
when he is present at the celebration of our sacred Hos- 
ieries. 'Imagine only to yourselves,' says St. Chrysostom 
to his hearers, 'that Elias stands before you ; — that round 
the venerable priest is ranged an assembled nation, — the 
victim, meanwhile, lying upon the altar ; silence reigning 
throughout the crowd ; and the prophet alone pouring out 
his supplications. Behold ! instantly a blaze of fire darts 
forth from heaven. It falls upon the victim ; and devours it. 
How magnificent is such a sight! and how calculated to 
excite astonishment! But now turn your eyes to the chris- 
tian sacrifice. Here you contemplate a scene, not wonderful 
only, but far surpassing wonder. Standing at the altar, the 
christian priest calls down, not fire, but the Holy Spirit. 
He calls :■— and there descends, not a blazing meteor, but 
the flame of divine love. It falls upon the victim, and 
changes it. It is now no longer bread. It is the body of 
Jesus Christ. This is a truly sublime, and a truly terrific, 
ministration. The man, who does not revere it, must have 
lost his understanding.' 

Animated by addresses like this, and filled with the spirit 
of religion, the christian world, accordingly, felt once, as 
men ought to feel, the obligation of that devotion, which is 
due to our sacrifice. Borne on the wings of love, all 
hastened to the place where it was offered. And behold 
them ranged there in order, round the sanctuary. What 
silence ! what peace ! what recollection ! No worldly cares, 
much less any worldly passions, intruded themselves there. 
These, if the faithful had labored under any, were all laid 
aside before they entered the sacred spot ; or at least, whilst 
in it, they were forgotten in the earnestness of their devotion. 
Full of the God, whom they came to adore, they were all 



SACRIFICE OF THE MASS. 



201 



ecstacy, and love. Not a motion ; not a look; not a thought, 
that was not the expression, and the fruit of fervor. 

Making every allowance for the decays of piety, in our 
age, I will now briefly say, what ought to be the general 
tenor of our conduct, each time, that we assist at the divine 
oblation. To be such as the occasion requires, it should be 
this: — -We should, ere we proceed to perform the important 
duty, have first disposed the mind to perform it well. We 
should advance to the scene, where the victim is preparing, 
impressed with a deep sense of religion, serious, and full of 
thought. The threshold of the holy place we should enter, 
with reverence, and profound respect. Arrived within the 
walls of the sacred mansion, and placed already at the 
footstool of the sanctuary, we ought now to redouble, if 
possible, all our interest and attention. The sacrifice begun, 
we ought, during the few moments which it occupies, — 
moments so awful, and yet so dear, to piety, — to see nothing; 
to feel for nothing, but it alone. It alone should engage our 
thoughts, and absorb our sensations. Associated now with 
the minister at the altar; pleading, along with him, the 
cause of our salvation ; and with him, offering up the blood 
of the spotless Lamb, — we should join in all his supplica- 
tions. It is by way of inducing us to do this, that, eight 
times during the mysterious rite, he interrupts the solem- 
nity; and solicits our co-operation. And we, eight times, 
repeat to him our assurance of it. We ought, in particular 
now, to awaken in our hearts, and to express, those pious 
affections, which are adapted to the nature of the holy 
occasion. We are kneeling, supplicants, before the throne 
of mercy: — therefore, in the accents of a contrite heart, 
acknowledging our past ingratitude, we ought earnestly to 
ask forgiveness. We are paying homage to our Redeemer, — 
therefore, in the effusions of the tenderest interest, we should 
tell him, that we love him ; tell him, that we devote our- 
selves sincerely to his service. We are commemorating the 



202 



SACRIFICE OF THE MASS. 



sacrifice that was offered once on Calvary: — therefore, we 
should excite those same emotions, that we certainly should 
have experienced, had we been present at that mournful 
spectacle. Such are the outlines of that conduct, which 
ought always to mark our attendance at the celebration of 
our mysteries. I have said enough of worldly cares. The 
world, — its cares, its solicitudes, its vanities, and its plea- 
sures, ought here to be quite forgotten. 

The aim of my reflections on the dispositions with which 
we should always assist at the holy sacrifice of the Mass, is 
not so much to censure disrespect, as to conciliate devotion 
and awaken piety. Since, however, I have mentioned dis- 
respect, I will make one or two observations on it. I do 
therefore say, that all disrespect in our temples, above all, 
during the time of Mass, is criminal in a high degree; — the 
violation, not only of every dictate of faith, but of every 
maxim of reason. Consulting merely our reason, we must 
feel, that to bring disrespect to the most holy of all actions, — 
an action, which is offered up as a tribute of honor to God, 
and intended to call down blessings upon man,— is at once, 
both a sin, and an absurdity. Not paganism itself was guilty 
of such a contradiction : — for, paganism itself had the good 
sense to feel, that when men affect to worship the Divinity, 
they should do it with veneration. 

But, let this single reflection be to us the evidence, how 
criminal in the eyes of God must be any act of disrespect, 
that is committed in a christian sanctuary; and above all, 
during the time of the christian sacrifice. — It is a fact, with 
which we are all acquainted, that when Christ Jesus was on 
earth he manifested a more marked displeasure at an act of 
disrespect shown only to the Jewish temple, than he did at 
any other crime. On the occasions of sin in general, he 
often only wept. He did so, when some of the greatest 
sinners were brought before him ; and even when he viewed 
all the accumulated abominations of Jerusalem. These evils 



SACRIFICE OP THE MASS. 



203 



excited in his breast the tenderest emotions of compassion. 
But, when he is witness to the irreverence shown to the 
house of his eternal Father, — fired with zeal, — he instantly 
seizes a scourge ; and laying aside his usual character of 
mildness, — indignant, he drives the terrified profaners be- 
yond the inclosure of the sacred place. His mind glows 
with a holy anger. From these circumstances, — measuring 
objects by their proper proportions, — we may judge, what 
the criminality must be of any irreverence committed in a 
christian sanctuary. For, if the profanation of a place erected 
for the sacrifice of goats and oxen, inflame the meek soul of 
Jesus to anger, — if this be the fact, — how much more indig- 
nant he must be, and how much more justly offended, at 
any insult, that is offered to our christian tabernacles, — 
those blest and tremendous spots, in which his own blood 
is shed ; and where the divinity itself resides ! 

Wherefore, far from the sacred walls, all irreverence and 
indevotion. Far thence, the dissipated air, and the wander- 
ing eye. Far thence, all levity, and curiosity. And far 
thence, still more, all vanity, and sin. Let every thing there 
be grave, and serious. This will be the case, if the light of 
faith direct us. Oh! did only the light of faith direct us, 
we should when we assist at our sacrifice, consider our- 
selves placed immediately in the presence of our Saviour; 
and enveloped with him in clouds of the brightest glory. 
Hitherto, if we have been insensible to this honor, and 
just now the beam of faith were to fall upon us, — we 
should, precisely as Jacob did, when he awoke from his 
sleep, exclaim, — 'Truly, the Lord is in this place, and I did 
not know it.' Any act of indevotion, — did the beam of 
faith enlighten us, — would absolutely become impossible. 

However, be this as it may, — let us, when we assist at 
Mass, be, not merely not neglectful, but attentive, pious, and 
fervent. We are offering up a sacrifice; — let us do it, with 
those dispositions, which become so sublime an action. 



204 



SACRIFICE OF THE MASS. 



We are presenting to the eternal Father the blood of his 
divine Son; — let us do it, with hands, undefiled as tears can 
make them. We are kneeling before the throne of our 
judge; — let us do it, trembling for our sins; and solicitous 
to appease him. In short, we are performing the first, and 
dearest obligation of our religion; — let us do it, in that 
spirit, which religion bids us, — reverence in each motion, 
gratitude in each sentiment, piety in each thought. Thus, 
we shall comply with our duty: — thus, induce the divine 
tenderness to love us: — thus, obtain the grant of whatsoever 
we may please to ask for. 



CHAPTER XI. 



ON SPIRITUAL RETREATS. 



I shall merely introduce this important subject, with a 
few extracts from the preface to the celebrated Retreat of 
Bourdaloue, and refer the reader to that excellent work. 

During a spiritual Retreat, we interrupt our ordinary 
occupations, and, laying aside all kind of temporal business, 
we commune with God alone, on the momentous affair of 
our salvation. In this silence of all worldly cares, the soul, 
restored as it were to herself, can, with more ease, rise to 
the contemplation of God's infinite perfections, and dwell, 
at leisure, on the eternal truths of Christianity. It is then, 
that, with a holy fear, we humbly call to mind the years 
that are past, and 'recount them to the Lord, in the bitter- 
ness of our soul.' 1 — We acknowledge our wanderings, 
discover their cause, seek for their remedies; and, after 
bewailing our former transgressions and present sloth, we 
form strong resolutions and take solid measures to atone 
for them, and to make further progress in the service and 
love of God. 

The Lord, on his part, is not wanting to us. As soon as, 
by the help of his grace, we are disposed to listen to him, 
he makes himself heard, by the most intimate communica- 
tions. Lights, inspirations, inward illustrations, spiritual 
consolations — he spares nothing. He represents to us our 
duties; he reproaches us with our infidelity; he gives us an 



18 



1 Isaias xxxviii. 15. 



206 



SPIRITUAL RETREATS. 



ardent desire of perfection ; he encourages us to realize it 5 
suggests the means, and, by the fervor with which he ani- 
mates us, alleviates all difficulties. 

And let none imagine that, in the world, the exercises of 
a spiritual retreat are useful only for great sinners, who are 
not, it would seem, to be reclaimed from their evil ways, by 
any other means. The truths of religion are always the 
same, in the main, and for all states and professions. There 
is no difference except in the application, which every one 
is to make of them to himself, according to his situation in 
life, and the peculiarities of his own circumstances. Nay, 
there is always a number of virtuous souls, who, more regu- 
lar and more fervent, than the generality of Christians, 
practise, even in the midst of the world, the greater part of 
the exercises of the religious profession, and endeavor to 
come, as near as they can, to the perfection of those who 
have bound themselves, by solemn vows, to the observance 
of the evangelical counsels. Now, these chosen souls will 
derive from spiritual retreats such benefits as they are 
known to produce in well regulated communities — the 
knowledge of their duties, according to their vocation, the 
consolation of their griefs, and the exaltation of their joys. 

But notwithstanding the advantages of spiritual retreats, 
we are still obliged to acknowledge that they are sometimes 
unfruitful. The reason is, that they are not always per- 
formed with the necessary dispositions. For, in general, 
God acts in us according to the preparation of our hearts: 
hence the scripture warns us 'to prepare our soul, before 
prayer.' 

The most essential point in this preparation, that which 
comprehends all the others, or on which they depend, is an 
upright intention — a sincere wish to know ourselves well, 
and to work at our improvement and perfection in the 
service and love of God. Without this, there is little, or 
no benefit, to be expected from a retreat. 'If you seek, 



SPIRITUAL RETREATS. 



207 



seek.' 1 — This expression of the prophet gives us sufficiently 
to understand how much we should mistrust our pretended 
good intentions. Often we seek God, or at least, we flatter 
ourselves that we seek him, though we do not seek him 
truly; — we imagine that we wish to be his, but we do not 
wish it sincerely and earnestly. 

Let us therefore prove our hearts before we commence a 
spiritual retreat, and strongly excite in them an ardent 
desire of a holy renewal of ourselves. 

From this first disposition, all the others will follow: 
animated by this holy desire, we shall punctually observe 
all the rules which the masters of a spiritual life have laid 
down for the exact performance of a spiritual retreat. We 
shall keep a strict silence, banish from our minds all 
thoughts that might create distractions, — -give each exercise, 
its hour, its place, and all the attention it requires. In fine, 
we shall give ourselves up entirely to the guidance of the 
Spirit of God, that he may 'work in us both to will, and to 
accomplish, according to his good will.' 2 — 'The Father of 
mercies, and the God of all consolation,' 3 who seeks even 
those who 'flee from his face,' will not withdraw from one 
who comes to him. 

W e should not, however, lay too much stress upon the 
sensible devotion and pious feelings, which we may expe- 
rience during our retreat. The most tender affections, and 
lively sentiments of piety in meditation, are of little avail, 
if we do not go further and reduce them to practice. For 
it is practice which sanctifies; and the masters of a spiri- 
tual life have never thought much of pious feelings, unless 
they were accompanied with strong and holy resolutions. 
They are not even satisfied with this ; but they wish, that, 
not confining ourselves to vague and indefinite purposes of 
doing better, we should come to particulars and enter into 
detail, in the resolutions we form; that we should turn our 

1 Isaias xxl 12. 2 Philip, ii. 13. 3 2 Cor, i. 3. 



208 



SPIRITUAL RETREATS. 



attention to such faults as we are most liable to commit, and 
resolve to use such means as we know to be the surest to 
avoid them. Others again, advise us to write down what 
we have thus resolved, and promised to God, so that, by- 
reading these resolutions, from time to time, we may find 
in them the condemnation of our infidelities, and future 
relapses. 



CHAPTER XII. 

ON THE SPIHIT OF CHRISTIANITY.* 



The spirit of Christianity is a spirit of separation from 
the world, and of consecration to God; in other words, a 
Christian is, by his profession, separated from the world, 
and consecrated to God. 



SECTION I. 

The spirit of Christianity is a spirit of separation from 
the loorld. 

Two things, according to St. Thomas, are essentially 
requisite to make a Christian — the grace of vocation, on 
the part of God; and a faithful compliance with that grace, 
on the part of man — both of which have no stronger cha- 
racteristic, than separation from the worlds 

In the first place, the grace of vocation to Christianity is 
a grace of separation from the world ; its peculiar attraction 
and impulse consist in this. Thus, St. Paul, to express the 
nature of the grace which he received from God in his 
miraculous conversion, says, 'He separated me from my 
mother's womb ;' 1 that is, according to the explanation of 
St, Ambrose, he chose me to live separated from the corrup- 
tion of the world. Thus, again, when the Spirit of God 
bestowed on the first disciples those visible and abundant 

* From Bourdaloue. 1 Gal. i. 15. 

IS* 



210 



THE SPIRIT OF CHRISTIANITY. 



graces, which raised them to the most holy ministries, he 
always directed that those who had been chosen, should be 
separated even from the rest of the faithful, — 'Separate me 
Saul and Barnabas, for the work to which I have taken 
them,' 1 — as if this separation, adds St. Chrysostom, had been 
a kind of sacrament, by which the grace of divine vocation 
was to be imparted to them. 

And again, the apostle of the Gentiles, wishing to make 
us understand the super-eminent and infinite grace of the 
sanctity of Jesus Christ, sums up all its excellence in one 
word: — He was 'separated from sinners.' 2 But, we know 
that the sanctity of Jesus Christ is the pattern of our own ; 
and that ours, to be acceptable to God, must be conformable 
to his. Therefore, since it is true that this Man-God was 
sanctified by a grace, which fully separated him from the 
world,—- the grace by which we are sanctified, must needs 
produce a similar effect in us ; so that, in consequence of 
this grace, God may say to us, what he said to the Israelites : 
You are my people, and it is in this light I view you ; but 
why, and how, are you my people ? because 1 have sepa- 
rated you from every other people of the earth, who live in 
the darkness of infidelity. Such is the essential characte- 
ristic of the grace of our vocation to Christianity. — Inasmuch 
as it proceeds from God, it is a grace of separation. 

But, our compliance with God's grace, must necessarily 
correspond to the end and object, for which that grace is 
given. For, as 'there are diversities of graces,' and inspira- 
tions ; so also, 'there are,' on the part of man, 'diversities of 
operations,' and duties. 3 That is to say, every sort of duty 
does not correspond to every sort of grace. For instance, 
if God gives me a grace of resistance and defence against 
my passions, I cannot comply with that grace, but by resist- 
ing and combating them. On the contrary, if he gives me 
grace to withdraw from the occasions of sin, I cannot be 

1 Acts xiii. 2. 2 Heb. vii. 26. 3 1 Cor. xii. 4. 6. 



THE SPIRIT OF CHRISTIANITY. 



211 



faithful to that grace, but by withdrawing from them. Con- 
sequently, as the grace by which God calls me to Chris- 
tianity, is a grace of separation from the world, whatever 
else I may do, I shall never fulfil the duties of Christianity, 
unless I separate myself from the world, by co-operating 
with that grace. These two separations should concur, and 
mine should second that of God, in the same manner as that 
of God is the principle of mine. Hence follow three prac- 
tical consequences. 

1. ljt is enough that we are Christians, to be obliged to 
live in a spirit of separation from the world, that is, — from 
the false pleasures, the profane joys, the vain intrigues, the 
luxury, the amusements, the follies, the customs or rather 
the abuses of the world ; — from all that nourishes the cor- 
ruption, and dissipation of the world ; — from all that was 
meant by the beloved disciple, when he said 'Love not the 
world, nor those things which are in the world — the con- 
cupiscence of the flesh, and the concupiscence of the eyes, 
and the pride of life.' 1 It is enough that we are Christians, 
I say, to be obliged to separate ourselves from all this. We 
all know it, and unless we disavow what our sponsors have 
solemnly promised in our name, at our baptism, and what 
we have ourselves often ratified since, we cannot deny it. 

Hence, when the fathers wished to withdraw the faithful 
from certain diversions, of which worldlings have at all 
times been passionately fond, they assigned no other reason, 
than that they were Christians and separated from the world, 
and this alone sufficed to persuade them. The theatre, said 
Tertullian, which is the abode of impurity, makes a separa- 
tion between the pagans and us ; they flock to it, and we 
abhor it ; and this difference is only a consequence of the 
difference of our religion. In like manner, when he recom- 
mended to christian ladies modesty and simplicity in their 
dress, which may be considered, with regard to them, as the 

1 John ii. 15. 16. 



212 



THE SPIRIT OF CHRISTIANITY. 



beginning of their separation from the world, what argument 
did he use ? You are Christians, he said, and by conse- 
quence, separated from all that might induce you to take 
pride in a thing so vain and frivolous as dress ; you no 
longer belong to those assemblies in which people meet for 
no other purpose, than to see and be seen : — as Christians, 
you no longer appear in public but to discharge the duties 
of charity, and piety; to visit the poor who are your brethren, 
to assist at the sacrifice of your God, and to hear his word. 
But you are unworthy of the name you bear, if, whilst you 
edify the heathens by your fidelity to those duties, you do 
not take still more care to appear adorned with the true 
ornaments of your sex, which are reserve and modesty. 

It is therefore a great and pernicious error, to say, I am 
of the world; I must live according to the world, and con- 
form to its maxims. It is almost a blasphemy; for the Son 
of God has expressly declared to you in the gospel, that 'you 
are not of the world,' 1 and you dare affirm, in the same sense 
in which he denied it, that you are of the world. No; — 
you should reverse the proposition, and say: I am not of 
the world; because I am a Christian. Therefore, I am no 
longer allowed to live according to the world, and conform 
to its maxims ; — then, you would speak agreeably to the 
spirit and the grace of your vocation. 

2. The more we separate ourselves from the world, the 
better Christians we are ; for the more we separate ourselves 
from the world, the more abundantly we partake in the grace 
of separation, by which we are called to the perfection of 
Christianity. Hence, if religious houses have always been 
considered as abodes of sanctity, it is because their inmates 
live in an entire separation from the world. But what are 
religious houses, fervent and well regulated ? They are a 
particular Christianity, says St. Bernard, rescued from the 
wreck of universal Christianity, and preserved by divine Pro- 



1 John zv. 19. 



THE SPIRIT OF CHRISTIANITY. 



213 



vidence as a precious remnant and a living memorial of that 
first Christianity, which the pagans themselves revered. On 
the contrary, the greater our intercourse and connection 
with the world, the worse Christians we are, Insomuch, 
that when the fathers of the church spoke of those vain 
amusements, those frivolous pleasures, and fashionable di- 
versions, not to say fashionable follies, which show attach- 
ment to the world, they did not hesitate to affirm, that to 
indulge in them was a secret apostacy; because, as the grace 
of faith is a principle of separation from all these things, 
not to renounce them, is, in some measure, to renounce oui 
faith. 

3. It is impossible for a Christian to be truly converted, 
and to live according to the spirit of his vocation, unless he 
is determined to divorce himself from the world, more than 
he did before; for, to wish to maintain with the world the 
same intercourse, that caused us to lose the fear and love of 
God, and pretend to walk in the paths of sincere repentance, 
is a contradiction. How can you, says St. Bernard, 'bring 
forth fruit worthy of penance,' derive benefit from prayer, 
assist with devotion at the holy sacrifice of the altar, receive 
the sacraments worthily, in a word, serve God 'in spirit and 
in truth,' unless you withdraw from the tumult, the annoy- 
ance, and the distractions of the world ? 

There are two sorts of separations from the world, one 
exterior, the other interior, and both are required by the 
spirit of Christianity. The former, without the latter, is of 
no use; for, in vain should we be separated from the world 
by our dress, our profession, and our mode of living, if our 
hearts were still attached to it, and our minds filled with its 
maxims. The heart is first to be weaned from the world. 
But this is not sufficient — this interior separation, must be 
accompanied with exterior separation ; because, says Saint 
Gregory, the corruption of the world is such, that the purest 
and most religious persons, are not altogether secure from 



214 



THE SPIRIT OF CHRISTIANITY. 



its contagion. Happy, therefore, are they, who, by a pecu- 
liar and kind disposition of Providence, have it in their 
power to live in an entire, or almost entire separation from 
the world! 

But if the duties of our profession oblige us to take an active 
part in the affairs of the world, and enter the busy walks of 
life ; let us, at least, from time to time, withdraw from our 
ordinary and even necessary occupations, and apply our- 
selves exclusively to the great concerns of salvation, after 
the example of those 'kings and consuls of the earth,' of 
whom Job says, that 'they build themselves solitudes,' 1 into 
which they retire from the bustle and turmoils of the world. 

Let us separate ourselves from the world, before the world 
separates itself from us. Let us appear, upon earth, in the 
same rank that we wish to occupy, on the day of judgment, 
when the first act of divine justice will be Ho separate the 
wicked from among the just ;' 2 let us anticipate the effect of 
this judgment, and separate ourselves from the world, lest 
God, on that awful day, should separate us from his elect. 



SECTION II. 

The spirit of Christianity is a spirit of consecration to God. 

All men, says St. Gregory, are subject to the supreme 
dominion of God ; but they are not all, on that account, 
consecrated to him. This consecration is the effect of the 
special grace, by which we are made Christians, in the 
sacrament of baptism. 

By the grace of baptism, says Saint Cyprian, we are so- 
lemnly consecrated to God, in various ways, which are all 
calculated to inspire us with respect and veneration for the 
sacred character which is then imprinted in our souls. — We 



1 Job iii. 14. 



2 Mat. xiii. 19. 



THE SPIRIT OF CHRISTIANITY. 



215 



are consecrated, as kings and priests ; as temples, as children, 
as* members of God. 

In the first place, baptism consecrates us, as kings and 
priests : 'You are a royal priesthood,' writes St. Peter to the 
Christians dispersed through Pontus, Galatia, Cappadocia, 
Asia, and Bithynia; 1 and St. John, speaking of the mystery 
of our redemption through Christ, says, 'he hath made us a 
kingdom and priests to God and his Father.' 2 At our bap- 
tism, we are invested with a right to possess 'a kingdom,' 3 
to wear 'a crown,' 4 and to sit upon 'a throne.' 5 

The baptismal unction consecrates us priests of the living 
God ; because, it not only gives us power, but it lays us 
under the obligation of offering to God continual sacrifices;— 
the sacrifice of our passions, our perverse inclinations, and 
evil propensities, by self-denial and mortification; — the sacri- 
fice of our own will, by submission to the dispensations of 
Providence; — the sacrifice of our pride, by humility — of our 
resentment, by charity — of our anger, by meekness. 'By 
such sacrifices,' we may add, in the words of St. Paul, 'God's 
favor is obtained;' 6 but, without them, Christianity is re- 
duced to a vain and empty shadow. Again, as Christians, 
we can daily offer the most august of all sacrifices, which is 
that of the body and blood of Jesus Christ. For, when we 
hear Mass, we do, really and conjointly with the priest, offer 
this divine sacrifice ; whence St. Leo concludes that Chris- 
tians are partakers of the priestly office. 

A Christian, by his baptism, is also consecrated to God, 
as his temple. St. Paul alludes to this doctrine, in several 
parts of his epistles, as to a truth with which the faithful were 
well acquainted : 'Know you not,' he writes to the Corin- 
thians, 'that you are the temple of God, and that the Spirit 
of God dwelleth in you?'' 5 ' Again: 'Know you not, that 



1 1 Epist. ii. 9. 

2 Apoc. i. vi. 

3 Mat. xxv. 34. 



4 2 Tim. iv. 8. 

5 Apoc. iii. 21. 



6 Heb. xiii. 16. 

7 1 Cor. iii. 16. 



216 



THE SPIRIT OF CHRISTIANITY. 



your members are the temple of the Holy Ghost, who is in 
you ?'* Upon another occasion, wishing to deter them from 
associating with infidels, he merely asks, — 'What agreement 
hath the temple of God with idols ?' and adds, 'You are the 
temple of the living God.' 2 Now, this prerogative of being 
the temples of God, is, properly speaking, the effect of the 
grace of our baptism alone. For, we are, properly speaking, 
the temples of God, only inasmuch as we are capable of 
receiving the sacrament of the Holy Eucharist, in which 
Jesus Christ comes, really and substantially, to dwell within 
us ; but, we are made capable of receiving this sacrament by 
baptism, in virtue of the sacred character which it imprints 
in our souls ; therefore, it is by baptism that we become the 
temples of God. 

Lastly, by baptism we become children of God, and mem- 
bers of Christ. These are the very expressions of holy 
scripture, the glorious titles it gives to Christians. 'You 
are all the children of God by faith in Christ Jesus,' says 
St. Paul to the Galatians, 'for as many of you as have been 
baptized in Christ, have put on Christ;' 3 and to the Corin- 
thians : 'You are the body of Christ, and members of mem- 
ber.' 4 'Behold !' exclaims the beloved disciple, 'what manner 
of charity the Father hath bestowed upon us, that we should 
be named, and should be the sons of God V 5 

Such is the excellence of the baptismal consecration. Let 
us now consider the obligation it lays upon us, to lead a life 
of holiness — and, in truth, what duties can be too arduous, 
what perfection too sublime, for the children of God ! We 
are unworthy of that name, says St. Ambrose, if we depart 
from the noble sentiments which the spirit of Christianity 
inspires, and suffer ourselves to be led by the maxims of 
the world ; and we should forever renounce the honor of 
belonging to God, if we were to content ourselves with pos- 

1 1 Cor. vi. 19. 3 Gal. iii. 26. 27. 5 1 John iii. 1. 

2 2 Cor. vi. 16. 4 1 Cor. sii. 27. 



THE SPIRIT OF CHRISTIANITY. 



217 



sessing ordinary virtues. From this principle, Saint Paul 
bestowed upon all Christians the appellation of saints; and 
when he Avrote to the churches committed to his care, his 
letters bore this inscription : 'Paul — to all the saints who 
are at Ephesus' 1 — Ho all the saints who are at Philippi;' 3 
because he considered sanctity inseparable from the profes- 
sion of Christianity. Hence, he seldom used any other motive 
than this, to induce Christians to preserve inviolate that 
purity of body and soul, which ought to characterize them. 
'Know you not, 5 he said to them, 'that you are the temple 
of God ? — But if any man violate the temple of God, him 
shall God destroy; for the temple of God is holy.' 3 

And, let us here remark, with Zeno of Verona, that if the 
temple of God were finished and perfect in us, as it is in 
the blessed inhabitants of heaven, we should no longer have 
jieed to work at our sanctification ; but, the structure of 
this temple, being always to increase and never to terminate, 
whilst we live upon earth, it is our duty, in order to comply 
with the views of God, its first architect, to apply to it con- 
tinually. A truth which St. Paul expresses in these words : 
; A11 the building framed together (in Christ), groweth into a 
holy temple in the Lord.' 4 — This spiritual temple cannot be 
raised in us, but by the holiness of our life ; hence a holy 
life, is commonly called an edifying life. 

If the priests of the old law were to be holy, because they 
were appointed to offer incense and bread, what ought not 
to be the sanctity of Christians, who, in virtue of their vo- 
cation, are to make oblations incomparably more noble and 
dignified ? who, to use the language of St. Paul, are to 'pre- 
sent their bodies a living sacrifice, holy, pleasing to God ?' 5 
who offer him heaven's most precious victim, which is daily 
laid on our altars for the living and the dead ? 

1 Eph. L I. 3 1 Cor. iii. 16. 17- 5 Rom. xii. 1. 

2 Philip, i. 1. 4 Eph. ii. 21. 

19 



213 



THE SPIRIT OF CHRISTIANITY. 



Another consequence, which necessarily follows from the 
sacred character of baptism, is awful and alarming. It is, 
that the sins of Christians contain the peculiar malice of 
sacrilege. And in fact, what is a sacrilege ? It is, accord- 
ing to all theologians, the abuse and profanation of a thing 
consecrated to God. But, all that is in us, is consecrated to 
God by baptism ; and all the sins which we commit, are so 
many abuses of ourselves. Consequently, all our sins in- 
clude a kind of sacrilege of which we become guilty. And, 
what is the nature of that sacrilege ? it is not merely the 
profanation of a thing consecrated to God, but united, incor- 
porated with God, as a Christian is by his baptism, and 
according to the principles of our faith. What consideration 
more powerful than this can be urged, to deter us from sin, 
and from those sins, in particular, which, at once, defile the 
body and kill the soul ? 'Shall I then,' exclaims St. Paul,— 
justly indignant that Christians could be guilty of such pro- 
fanations, — 'taking the members of Christ, make them the 
members of a harlot? God forbid!' 1 It is true that Jesus 
Christ, who is impeccable in himself, — 'holy, innocent, un- 
dented,' 2 — cannot become a sinner in us; yet, whenever a 
Christian sins, it is a member, a brother of Jesus Christ, 
who sins ; — the child of God is defiled ; and his temple, 
polluted.— Thus far Bourdaloue. 

Such are the prerogatives, the obligations, and awful con- 
sequences, which result from the grace and character of 
baptism. I shall not dwell any longer upon them, but 
conclude with the exhortation of St. Paul to the Ephesians : 
'I beseech you,' says this great apostle, 'that you walk 
worthy of the vocation in which you are called, with all 
humility and mildness, with patience, supporting one an- 
other in charity, — that henceforward you walk not as also 
the Gentiles walk, in the vanity of their mind, alienated 
from the life of God through the ignorance which is in 



1 1 Cor. vi. 15. 



2 Heb. vii. 26. 



THE SPIRIT OF CHRISTIANITY. 



219 



them, because of the blindness of their heart. Be ye re- 
newed in the spirit of your mind, and put on the new man, 
who, according to God, is created in justice, and holiness 
of truth. Give not place to the devil ; — grieve not the Holy 
Spirit of God, whereby you are sealed unto the day of re- 
demption. Be ye followers of God, as most dear children. 
You were heretofore darkness, but now light in the Lord. 
Walk ye as children of light — the fruit of the light is in all 
goodness, and justice, and truth.' 1 



1 Eph. iv. v. 



CHAPTER XIII. 

ON". THE PLEASURES AND DIVERSIONS OP THE WORLD * 



'Amen, amen, I say to yon, that you shall lament and 
weep; but the world shall rejoice.' 1 Thus spoke Jesus 
Christ, foretelling the destiny of his elect, represented by 
the apostles whom he was addressing, and that of sinners, 
who are here designated by the world. According to the 
false and limited views of human wisdom, quite a different 
distribution, and, indeed, the very reverse of this, might have 
been expected : — joys, it would appear, should be the lot of 
the elect, and afflictions, the portion of the reprobate. 'Tell 
me,' said Job to God, in the bitterness of his soul, 'why 
thou judgest me so ? Doth it seem good to thee that thou 
should oppress me, and help the counsel of the wicked?' 2 
But, 'as the heavens are exalted above the earth, so are the 
thoughts of God above our thoughts.' 3 It was necessary, 
for the accomplishment of the designs of God in behalf of 
his elect, that they should renounce the diversions of the 
world ; because, pleasing and fascinating as they are, they 
enervate the mind, and corrupt the heart; because, like the 
fallacious 4 way,' pointed out in the book of proverbs, whilst 
to the worldling they 'seem right, the ends thereof lead to 
death.' 4 In other words, because the diversions of the 
world, even those which seem authorized by public opinion, 
are, for the most part, opposed to the spirit of Christianity, 
condemned by its principles, and inconsistent with purity 
of morals. Such are, for instance, — the theatre, — balls, — 

* From Bourdaloue. 2 Job x. 2. 3. 4 Prov. xiv. 12;—xvi. 25» 

1 John xvi. 20. 3 Isaias Iv. 8. 9. 



PLEASURES AND DIVERSIONS OF THE WORLD. 221 

and those public assemblies, where all are welcomed, who 
are attracted by the desire of seeing and being- seen. 

Tertullian remarks, in his treatise on public games, that 
human ignorance is never more presumptuous, than when 
we are interdicted from the enjoyment of pleasures, in 
which we have been accustomed to indulge, on the supposi- 
tion that they were lawful. Then do we place ourselves 
on guard; — then do we become subtle, and ingenious; — then 
do we invent a thousand pretexts to sustain our pretended 
rights, — and, for fear of losing our gratification, persuade 
ourselves of its innocence, though it be essentially criminal, 
contrary to the law of God, and inconsistent with the spirit 
of Christianity. 

Let us apply this general truth to the diversions, just 
mentioned. Men, enlightened by the wisdom of the gospel, 
condemn them; others, misled'by the false lights of worldly 
prudence, approve, and try to justify them. Now this very 
diversity of opinions, constitutes a sufficient ground for' 
renouncing them ; for it proves that, at least, they are liable 
to suspicion ; and since those who maintain that they are 
dangerous to virtue, are, in other respects, more regular in 
their conduct, more attached to their duties, more profound 
in the knowledge of the ways of God, than their oppo- 
nents, — is it not wiser, and safer to rely on them, and not 
so slightly risk our salvation ? 

But there are stronger reasons to decide us. Following 
the counsel of the Holy Ghost, — 'ask thy father and he will 
declare to thee, thy elders and they will tell thee,' 1 — let us 
consult those whom God has appointed to instruct us ; the 
fathers of the church. They will teach us truths, which 
ought to inspire horror for such amusements. They will 
tell us, that the wisest among the pagans proscribed the 
theatre, as seductive and injurious ; — that to abandon it, was, 
in the first ages of the church, an authentic mark of Chris- 



19* 



1 Deut. xxx. i. 7. 



222 



PLEASURES AND DIVERSIONS 



tianity • — that it was not interdicted merely because it was 
devoted to idolatry and superstition, but because it was a 
school of vice, — and is it not so, at the present day ? is not 
its contagion more dangerous, as it is more refined and dis- 
guised ? — Its language, I admit, is more pure, more studied, 
more guarded ; but it no less enervates the mind, and cor- 
rupts the heart ; and it might perhaps be safer to listen to 
the coarse excesses of a Jupiter, and the other deities, which, 
offending by their grossness, would make less impression 
on the soul. — They will tell us, that it is impossible to 
keep the baptismal vows, and continue attached to the 
frivolous pastimes of the world : c It is to mock God,' says 
St. Cyprian, 'after having said anathema to the devil, as you 
did, when you received the grace of Jesus Christ at the sacred 
font, to pursue the false delights which he offers you at a 
ball-room or the play-house.' Finally, they will tell us, 
that the discipline of the church was so strict in regard to 
this, — that it was sometimes an obstacle to the conversion of 
infidels. 'Insomuch,' says Tertullian, 'that they were more 
estranged from our holy faith by the dread of losing these 
enjoyments which it condemned, than by the fear of mar- 
tyrdom, with which its professors were threatened by the 
cruelty of tyrants.' 

Such is the tradition, the opinion, the morality of those 
holy teachers; — not of one, or a few, but of them all. Upon 
this, they are unanimous ; they have but one voice. Not 
limited by the circumstances of a particular period,— -from 
age to age, they have continued their prohibition, promul- 
gated their maxims, and fulminated their anathemas. Nor 
was this the doctrine of weak, ignorant, narrow-minded men, 
rash, or timid in their decisions. Apart from their sanctity, 
which entitles them to our veneration, — they were the most 
distinguished geniuses of the ages in which they lived. We 
have their writings, and we see in them the sublimity of 
their wisdom, the penetration of their sagacity, the depth 



OF THE WORLD. 



223 



and extent of their erudition. Again, it was not a morality- 
intended only, as an inducement to perfection, and a mere 
counsel. If we weigh their expressions, and take them in 
the most natural and obvious sense, we shall be convinced, 
that it was inculcated as including a positive precept; — on 
no other subject, did they speak with more rigor, and 
vehemence; — to no other abuse, did they attribute more 
fatal consequences. 

And again, these zealous defenders of the pure morality 
of the gospel, did not support their doctrine by reasons 
peculiar to themselves ; — they urged the same arguments, 
that are employed to-day; — they had no others. They did 
not address themselves only to persons of particular situa- 
tions in life, characters, or dispositions. They made no 
distinction of ranks, or conditions, or temperaments, or pro- 
pensities. They spoke to Christians, and they spoke to them 
all. In vain might this or that one reply to them, what we 
still hear every day : 'All that I see and hear, only amuses 
me; I sustain no injury; I receive no evil impression.' 
They treated this vain excuse, as a false and insincere dis- 
guise, or, at best, as an error, and illusion; — as a false and 
insincere disguise, because they knew the most corrupt will 
frequently hold this language to justify their conduct out- 
wardly, by cloaking the secret disorders of their hearts ; — 
as an error and illusion, for they knew how we love to blind 
ourselves, and what progress the passions make, while we 
are not careful to watch and repress them. 

What now can the partisans of the world oppose to tes- 
timony so express, so convincing, so respectable? whom 
will they believe, if they submit not to such authority? 
Would it not be most unwarrantable temerity to pretend 
that all these holy men have been mistaken ; that they have 
all carried their opinions to extremes ; and that we are more 
enlightened than they? Yet such is the presumption of the 
age, that, — in a matter which concerns salvation, and on 



224 



PLEASURES AND DIVERSIONS 



which every competent and authorized judge has decided,—- 
a few worldlings choose to be responsible to themselves 
alone, and dare call innocent amusement, that, which these 
wise guides have pronounced sinful. If the pastors of souls, 
and the teachers of morality, should, at present, hold prin- 
ciples less rigid upon this subject, than those of antiquity; 
and if these principles were generally and steadily pursued 
by the most exemplary Christians, it would perhaps be more 
excusable to inquire, and deliberate. But such is not the 
fact. Preachers in the pulpit, directors in the tribunal of 
penance, doctors in their schools, pastors of souls, ministers 
of the altar, — all hold still the same language, and they are 
sustained by all the faithful children of the church. • 

Again, I ask, who are, now-a-days, the advocates for the 
theatre, and those promiscuous assemblies, at which, persons 
who have still a regard to character, meet with those, with 
whom they would not associate any where else ? I have 
said it,— a few worldlings; — men without religious princi- 
ples, — dissipated, — selfish idolators of their pleasures;— vain 
women, whose knowledge is confined to dress, — whose sole 
desire is to be seen and admired, — whose only anxiety is to 
pass away time, and avoid the ennui, which besets them 
when amusements fail; — and, what is often more deplora- 
ble, — whose passions seek excitement, when every effort 
should be made to keep them in subjection. These are the 
oracles, to which deference is paid, on subjects intimately 
connected with salvation. These, the teachers, whose lights 
eclipse all others ; whose absolute dogmas appear unanswer- 
able. These are the guides whose directions are followed, 
by persons who call themselves Christians, — these the se- 
curities on which they risk their consciences, their souls, 
their eternity. 

Romances are another sort of amusement, which must be 
ranked with those already mentioned, as having a similar 
tendency. To read them is the occupation of the idle and 
frivolous; and the exaggerated sentiments, the imaginary 



OF THE WORLD. 



225 



adventures and intrigues, which they contain, form the or- 
dinary subject of conversation among them. They store 
their memories with the most remarkable passages ; — and 
knowing them all, they still continue ignorant. But this is, 
perhaps, an evil of minor importance. The great mischief 
is, that nothing is more apt to corrupt the purity of the heart, 
than these pernicious books. Nothing diffuses through the 
soul a poison more subtle, more active, and more deadly; 
whence it follows that nothing ought to be more strictly 
forbidden. Observation, the confession of those who speak 
from sad experience, reason, — all concur to establish this 
conclusion. 

In proportion as persons become addicted to such read- 
ing, the relish for piety is lost ; the heart grows cold to God, 
and the fervor of devotion is abated. The spirit of the world 
gradually gains the ascendancy, and the principles of religion 
are insensibly obliterated from the mind. The imagination 
is filled with silly conceits, — with gallantry and vanity; — 
every thing solid, every thing serious, becomes insipid, wea- 
risome, and, finally, odious and disgusting. But I will trace 
no further these demoralizing influences. One more consi- 
deration alone shall suffice. The plot of a romance invariably 
turns on the weaknesses, the ecstacies, the excesses of love ; 
it abounds in amorous maxims, protestations, and artifices ; 
every interest is represented as secondary to love; glory 
itself, is sacrificed to it, or rather, it is counted glory to 
sacrifice all to love. If so, frail and prone to evil as we are, 
can we dwell habitually on such ideas without danger ? are 
they not calculated to disturb the calm and tranquillity, even 
of the old, by recalling to their minds, under the most entic- 
ing circumstances, the follies and disorders of their youthful 
days? and can the young identify themselves, as it were, 
with the fictitious characters delineated in those works, 
without exciting in their hearts sympathies, feelings, desires, 
and passions, which it is their duty to regulate and control ? 



226 



PLEASURES AND DIVERSIONS 



We may be told by some, that they only read romances 
which treat of virtuous love. But can we call that love 
virtuous, which takes such possession of a man as to deprive 
him of reason ? which engrosses all his thoughts, exhausts 
all his cares, and makes him, to the neglect of his Creator, 
an idolator of a creature ? which renders him forgetful of 
the holiest duties of his nature, of patriotism, of justice, of 
honor, and of charity? And are not these the results of this 
pretended virtuous love, as portrayed in romances ? 

Again, it is said, that this sort of reading accomplishes the 
young, and makes them acquainted with the world. Is it 
then so necessary to know the world, that we must renounce 
salvation for it ? And if such be the price of this knowledge, 
were it not better to remain forever deprived of it, and save 
our souls ? Yes truly, — these books will form us for the 
world, — but for what world ? A sinful, and corrupt world,-—- 
a world condemned by Jesus Christ, — and which is the most 
dangerous enemy against which we have to contend. 

Let parents, especially, consider these things. — It is true 
that religion does not prohibit them from bestowing a few 
worldly accomplishments on their children, after their ear- 
liest care has inspired them with sentiments of christian 
piety. But, to supply them, under that pretext, with books 
which will dispose them to all the vanities of the world ;— 
to conduct them to theatrical exhibitions, which enervate 
the morals in proportion to the sensibility of their youthful 
hearts; — to introduce them to assemblies, — where the world 
assumes its most seductive aspect, — where innocence must 
either blush, or perish, — all this will furnish matter for re- 
pentance in this life, and punishment in the next. At first, 
these things, perhaps, only amuse them. But let the fire 
kindle, and the sport will become too serious. Will it be 
time enough then, to check the flame ? can parental autho- 
rity arrest the progress of evils to which itself gave the first 
impulse ? Will groans and lamentations expiate the fault 



OP THE WORLD. 



227 



before God ? will it suffice to avow, at his tribunal, a desire 
to accomplish children and give them the knowledge of the 
world, when it ought to have been known, that this dange- 
rous knowledge would lead to the ruin of their morals, and 
the loss of their souls ? 

After reading this, some perhaps will say, must we then 
deny ourselves all diversions. My answer to such persons 
is simply this : — if by diversions they mean pleasures which 
are either criminal in their nature, or liable to be indulged 
to excess, or calculated to give scandal, — if they know of 
no others, — then, there are none but ought to be regarded 
with horror, and carefully shunned by Christians ; because, 
any one of these characteristics suffices to endanger salva- 
tion, and no diversion can compensate for the loss of the 
soul. Moreover, these diversions will soon have an end, 
and be followed by eternal misery; whereas the Christian's 
momentary privations will be exchanged for everlasting hap- 
piness : 'Your sorrows shall be turned into joy,' — a solid, 
durable, and endless joy. With such a hope, ought we to 
regret the pleasures of the world, or think it costs too much 
to sacrifice them ? Nor are we to apprehend that this sa- 
crifice will lessen the sum of our real enjoyments, even on 
this earth. Their object, it is true, will be different ; but 
they will be heightened, in proportion as they are purified, 
and ennobled. 'How great was my happiness,' exclaims St. 
Austin, 'when I renounced the criminal pleasures of the 
world ! how sweet it was for me to relinquish, what I had 
so long feared to lose ! To have overcome myself, was more 
delightful to me, than all my former enjoyments had ever 
been.' 

There is a pure, interior and spiritual joy, with which 
God fills the soul that truly seeks him, — that seeks him 
only, — that desires to rejoice in him alone; — a heavenly 
joy, which transcends the capacity of the senses, and which 
the carnal man cannot comprehend. It is not found in the 



2°28 PLEASURES AND DIVERSIONS OF THE WORLD. 



turmoil of the world, — in assemblies, and theatres ; — it is 
experienced only in the silence, and repose of a retired and 
holy life. The more we renounce the diversions of the 
world, the more this heavenly joy will abound in our hearts ; 
it will penetrate, it will inundate, it will transport them. 
Such is the promise of God, and for which all the saints 
that ever have existed are pledges. Did they deceive us, in 
what they have told us concerning it, or did they deceive 
themselves ? — Was David deceived when he exclaimed, that 
one day in the house of his God, was better than a thousand 
passed with sinners, in the midst of pleasures ? Was St. 
Paul, were so many others mistaken, when, after their fre- 
quent experience, they assured us that nothing can compare 
with that secret unction, those unspeakable consolations, 
which God imparts to all who fear and serve him ? Let 
us believe them, — or rather, — let us believe God, who has 
promised, if we are willing, to make us happy, both here, 
and hereafter. 



CHAPTER XIV. 

ON THE CHARACTERISTICS OF PIETY* 



Sinners should make an exact search into the sins of 
which they are guilty, in order to humble and punish them- 
selves for them — 'I will recount to thee all my years in the 
bitterness of my soul.' 1 Persons who make profession of 
piety, and lead a retired life, exempt from the gross disor- 
ders of the world, ought attentively to examine before God 
the imperfection and little solidity of the virtues which they 
have acquired. Without this examination, which serves to 
inspire us with humility, fear, and diffidence of ourselves, 
even our virtues become hurtful to us, or at least, dange- 
rous: they fill us with a presumptuous confidence in our 
own strength and esteem of ourselves, and cause us to pass 
our life in a state of perpetual illusions— 'Thou sayest : I 
am rich, and made wealthy, and I have need of nothing ; and 
thou knowest not, that thou art wretched, and miserable, 
and poor, and blind, and naked.' 2 

How many persons do we see, who, upon this vain confi- 
dence in their good intentions, pursue a false line of conduct! 
who are greatly deceived about themselves, and who shock 
and scandalize their neighbor, while they imagine that they 
please and edify him! who, to use the words of St. Gregory, 
persuade themselves that they love in virtue, what they 
really do not love ! Nothing is more awful than these ex* 
amples, nothing more proper to make us look seriously to 
ourselves, and study carefully what we are. Perhaps we 
resemble those deluded persons, whom we pity; and others 

* From Fenelon. 1 Isaias xxxviii. 15. 2 Apoc. iii. 17. 
20 



230 



CHARACTERISTICS OF PIETY. 



have the same opinion of us, that we have of them. Their 
intentions are good, and they believe themselves in the right; 
do we not deceive ourselves too? It is self-love which flat- 
ters and dazzles them ; have we not in us the same seducer ? 
Let us fear, then, to be in that 'way, which seemeth just- 
but the ends whereof lead to death.' 1 We owe this respect 
to devotion, to render it irreprehensible in us. So many 
persons do it injury, by the weaknesses and indiscretions, 
which they blend with it, that we ought to regulate ours, 
in such a manner, as to remedy this evil, and repair this 
scandal. 

What do we not owe to piety! 'It is profitable to all 
things.' 2 It has freed us from innumerable errors; it has 
enabled us to conquer our passions, and evil habits ; it has 
made us relish the truths of religion, disgusted us with the 
pleasures of the world, and protected us against the fatal 
snares with which it is filled. Shall we be ungrateful to it, 
after receiving so many benefits ? Shall we not have the 
courage to sacrifice to it our unruly inclinations, whatever 
it may cost our self-love ? However, let us take great care 
not to judge of our virtue from appearances. The false 
scales of the world, which the scripture calls 'an abomina- 
tion before the Lord,' 3 are very different from those in which 
the divine justice weighs all our actions. 4 God, who pene- 
trates into the inmost recesses of the heart, often sees and 
condemns in us certain passions, which lie hid under the 
outward appearances of virtue and religion. He can never 
be deceived by the external acts of superficial piety. Let 
us, therefore, be careful not to content ourselves with these 
equivocal signs ; and see if the essentials of piety be dis- 
cernible in our sentiments and in our actions — of a piety 
useful to all, simple, disinterested, and constant ; that does 

1 Prov. xiv, 12. 3 Prov. xi. 1. 

2 1 Tim. iv. 8. 4 Ps. vii. 10. lxi. 10. Osee xii. 7. Heb. iv. 13. Apoc. iii. 



CHARACTERISTICS OF PIETY. 



231 



good, and hides it ; that 'seeks not to please men,' 1 or wishes 
to please them, only for God's sake — of a piety, in short, 
that goes so far as to forget itself, and attends solely to the 
correction of its faults, and the fulfilment of its duties. 

We shall make this examination with regard to God, to 
ourselves, and to our neighbor. 



SECTION I. 

The characteristics of piety with regard to God. 

Every one should examine himself, in order to ascertain 
if he is in that disposition in which he ought to be, with 
regard to God, and without which, all his piety, however 
fervent it may appear, can have no solidity. — Do we love 
to suffer for God ? — are we willing to die, that we may be 
united with him ? — do we love to think of him ? — are we 
fully determined to give ourselves up entirely to him ? Our 
answer to these questions will show the true state of our 
hearts. 

I. Do we love to suffer for God ? — I do not speak of a 
certain vague love of sufferings, appearing in words, but 
wanting in actions ; of a love of sufferings, which consists 
in nothing else than a habit of speaking pompously and em- 
phatically of the value and excellence of crosses, whilst we 
shun them with pusillanimity, and seek after all the comforts 
of life. Nor do I allude to that imaginary spirituality, which 
makes us talk of nothing but resignation, patience, joy in 
tribulations, and the like topics, whilst we are sensibly af- 
fected by the slightest inconveniences, and use every means 
to have nothing to bear from any one, and to be in want of 
nothing. St. Paul was animated by sentiments very diffe- 
rent from these, when he wrote to the Corinthians, that 'he 



1 Gal. j. 10, 



232 



CHARACTERISTICS OF PIETY. 



was filled with comfort and exceedingly abounded with joy, 5 
although 'his flesh had no rest,' and 'he suffered all tribula- 
tion — combats without, fears within.' 1 

And let us not imagine that the zeal of this great apostle 
should not be imitated by us, under the pretext that our 
minds are less strong and less elevated, and our vocation 
less sublime. 'To you it is given,' he said to all the faith- 
ful, 'not only to believe in Christ, but also to suffer for his 
sake.' 2 That is : if you submit only your minds to God, 
by believing all his mysteries, your sacrifice is imperfect, 
and your will still remains free and unmortified. Be not 
satisfied with offering to God a steril faith ; add to it the 
oblation of a heart, humbled and suffering for him. 3 In vain 
do you follow Jesus Christ, if you do not carry the cross 
with him ; in vain will you hope for his glory and king- 
dom, if you refuse to share in his humiliations and sorrows. 4 

These two states have a necessary connection with each 
other ; we cannot arrive at the former, but by passing through 
the latter : it is the road which Jesus followed — he did not 
wish to leave us another. 5 Would you dare complain of a 
law, which is founded upon such a precedent ? 6 How sweet 
it must be for the pious to suffer in this life, when they know 
that they suffer with Christ, to imitate him, to please him, 
and to merit the joys which he has promised to those who 
mourn ! 7 

All our happiness, says St. Cyprian, consists in suffering 
evils in this world, with the hope of eternal consolation — 
'Rejoicing in hope ; patient in tribulation.' 8 The deceitful 
enjoyments of this life are left to those who expect and seek 
none more real : the evils of this world are destined, by the 
mercy of God, for those chosen souls, whom he wishes to 

1 2 Cor. vii. 4. 5. 5 1 Pet. ii. 21. 

2 Philip, i. 29. 6 Mat. v. 12. 

3 Ps. 1. 19. 7 Mat. v. 5. Luke vi. 21. 

4 Mat. xvi. 24. Luke xxiv. 26. 8 Rom. xii. 12. 



CHARACTERISTICS OF PIETY. 



233 



detach from its corruption, and prepare for endless and in- 
estimable blessings. To seek happiness on this earth, is to 
forget that we are in exile, and renounce the hopes of our 
country. Hence the same saint said to all Christians, that, 
by taking this venerable name, they devoted themselves to 
all kinds of present and sensible sufferings, to wait for invi- 
sible and eternal blessings ; and, that the heirs of a crucified 
Saviour, were not permitted to fear either punishments or 
death. 

He calls them heirs of one crucified, because the Saviour, 
when immolating himself for the love of men, left his true 
children no other inheritance, in this world, than the cross, 
that is to say, sorrow and humiliation. What a frightful 
inheritance! — Jesus 'filled with reproaches,' 1 naked, and 
dying on the cross! Yet, we must renounce his heavenly 
inheritance, if we do not accept this temporal heritage of 
suffering and humiliation. 'For, through many tribulations, 
we must enter into the kingdom of God.' 2 

These are truths which we often tell to others, but which, 
perhaps, we seldom tell ourselves. Let us candidly com- 
pare the real sentiments of our hearts with these principles 
of the religion which we profess. 

If I were truly persuaded that a christian life, is a life of 
patience, and continual renouncement of our own inclina- 
tions ; if I sincerely loved Jesus Christ, suffering and hum- 
bled for me, would I refuse to humble myself and suffer for 
the love of him ? Would I content myself with speaking 
of crosses, when there are none to be borne ? would 1 give 
others lessons on their utility, without applying them to 
myself, when opportunities offer ? Would I be so impatient 
in sickness, so discouraged in troubles, so uneasy in diffi- 
culties, so sensibly affected by the infidelity and ingratitude 
of my friends? So jealous, so suspicious, so unwilling to 
forgive ? so severe in correcting others, and so indulgent to 



1 Lament, iii. 30. 

20* 



2 Acts xiv. 21. 



234 



CHARACTERISTICS OF PIETY. 



myself? Would I be so prone to murmur when I meet 
with opposition, disappointment, and humiliation ? 

Is it not a scandal, which should draw tears from our 
eyes, and pierce our hearts with sorrow, to see persons, 
who profess to be the followers and servants of Christ 
crucified, have so much aversion to sufferings, as to deserve 
to be called, in the words of St. Paul, 'Enemies of the 
cross P' 1 Can we separate Jesus Christ from the cross on 
which he died for us, and on which he designed to fasten 
us with him ? Can we love the Saviour without loving the 
cross, which will be the eternal token of his infinite love 
for us ? O precious cross ! must thou be, then, honored 
in words only, and appearance! Shall those who can expect 
no grace here, nor glory hereafter, but through thee, fear 
and shun thee, with so much cowardice! 

How long shall we authorize by our conduct the com- 
mon reproach, so injurious to true devotion, and but too 
often well-founded, that persons who profess to be religious, 
are the most selfish and wedded to their own ease ; that 
they wish to serve God, without subjecting themselves to 
any inconvenience ; and hope to possess the happiness of 
the next life, at the same time that they enjoy all the com- 
forts of this ; that, whilst they zealously declaim against 
self-love, they take every precaution never to mortify it in 
themselves ? 

II. Are we willing to die, to be united with Christ ? — St. 
Paul, who felt this noble desire, wished that a Christian, 
prompted by the hopes of religion, should groan and sigh 
under the weight of his mortal body. 2 And St. Austin, 
explaining t this truth in its full extent, remarks, that holiness 
of life and the love of death are two inseparable disposi- 
tions. The two loves of the two lives, says he, contend 
with one another in imperfect Christians. The love of this 
transitory life is so strong in them, that they possess it with 



1 Philip, iii. 18. 



2 Philip. 1. 2. 3. Rom. vii. 24. 



CHARACTERISTICS OF PIETY. 



2S5 



pleasure, and lose it with regret. On the contrary, the per- 
fect bear life with difficulty, and await death as their real 
good. And, let not these imperfect Christians tell me, he 
adds, that they desire to live longer, in order to become 
more virtuous ; let them speak more sincerely, and avow, 
that they desire to prolong their life, because they are not 
virtuous enough to love death. Not to wish to die, is no 
proof that we aspire to a higher degree of virtue; but it is 
a sure sign that we have made but little progress in it. Let 
none then, allege the fear of God's judgments, to justify 
that of death. If we feared only the judgments of God, 
in our passage to eternity, this fear, inspired by the Holy 
Ghost, would be a moderate, peaceable, and religious fear. 
The perfection of our love for God, according to St. John, 
prompts us to place an entire confidence in him, on the day 
of his judgment. 1 If we loved him as our father, should 
we fear him as our judge ? should we experience those 
cowardly fears, which trouble and prostrate us ? Should 
we be so much alarmed, as soon as the Lord knocks at our 
door, and warns us, by sickness, of the approach of death ? 

What ! are we not convinced, that the longer we live, the 
more we increase the number of our infidelities, and swell 
our account with God ? that the future will serve less to 
pay our ancient debts, than to contract new ones, perhaps, 
to render us insolvent ? and that he, who loves Jesus Christ, 
should fear the duration of a life, in which he is continu- 
ally exposed to Jose his grace, and displease him ? 

But there is a sort of infidelity, latent at the bottom of 
our hearts, which stifles all these sentiments. We bewail 
the death of those we love, and we fear our own, as if we 
had no hope. Judging from the vain projects which we 
devise for this wretched and precarious life, and viewing the 
care we take to render it agreeable and long, who could 
believe that we expect another, happy and eternal, and that 

1 John iv. 17. 



236 



CHARACTERISTICS OF PIETY. 



it only serves to delay our happiness ? Alas ! says St. 
Cyprian, I am not astonished that they who find themselves 
happy in this world, wish to remain in it; nor that they 
who confine their hopes to this life, fear to see it end. 
Death is a real evil to those who do not wish to be united 
with Jesus Christ, and who do not hope to reign with him 
in eternity. But how can they, to whom religion points 
out a sure way to a new life, and 'whose hope is full of 
immortality, 51 reconcile expectations, so great and so solid, 
with the frivolous amusements, which captivate their hearts 
here below ? 

Let us therefore conclude, that our faith and piety must 
be weak indeed, if they cannot conquer our timidity with 
regard to death. We must take a very imperfect and super- 
ficial view of the eternal resource of Christianity against 
death, and of all the blessings that await us beyond this 
transitory life, if we feel within us no anxiety to end our 
miseries, and enjoy these blessings. 

The thing, on which every one ought to examine himself, 
is plainly this : Am I ready to die ? and if I were, at this 
moment, called out of this world, would I willingly bid 
adieu to all creatures ? Is there not something, with regard 
to which, I have, until now, believed myself to be indiffe- 
rent, and from which, however, I could not part without 
difficulty? Does my soul languish under the heavy chains, 
that hold her captive on this earth ? Does she not, on the 
contrary, delight in these chains, and love her slavery ? 

I must not here deceive myself by a false courage. Is 
it really true, that the ardor of my love for Jesus Christ, 
surpasses, in my heart, the natural fear and horror 1 have of 
death ? Do I 'use this world, as if I used it not ?> Do I 
regard it as a fleeting shadow — 'a figure that passeth away?' 2 
Do I impatiently desire to be no longer subject to its vani- 
ties ? Is there nothing that weakens this desire, and flatters 



1 Wis. iii. 9. 



2 1 Cor. vii. 31. 



CHARACTERISTICS OF PIETY. 



237 



my self-love ? Do I not seek to render my life agreeable, 
by the enjoyment of pleasures, which J call innocent, but 
which form, in my heart, against the designs of God on me, 
certain ties, which I am unwilling to break ? In fine, do I, 
every day, seriously prepare for death, and regulate my life 
accordingly ? Will death, when it shall come, and surround 
me with its terrors, find me prepared to bear the fatal stroke 
with constancy ? Shall I not tremble at its approach ? What 
will become of my fortitude in those last moments, when I 
shall see myself between the world, vanishing forever from 
my sight, and eternity, opening to receive me ? 

The consoling hope of seeing Jesus Christ, and being 
forever inseparably united with him, should, undoubtedly, 
suffice to strengthen and eomfort us on the threshold of 
eternity. Whence is it then, that often those who profess 
to despise life, do not fear death less than others ? that the 
least bodily infirmity alarms and disconcerts them, and that 
they sometimes take more precaution, and show more 
anxiety for the preservation of their health, than the lovers 
of the world ? Must we not own this to be a shame, and a 
real scandal ? Is it not in vain that they prepare for death, 
by a pious and retired life, if this preparation leaves them 
in trouble and trepidation as its approach ? 

III. Do we love to think of God ?— that is, do we feel a 
sincere joy, when we pray to him, and meditate, in his 
presence, on the truths of religion ? 

Prayer, says St. Austin, is the measure of love. He who 
loves much, prays much ; he who loves little, prays little. 
He, whose heart is closely united to God, has no sweeter 
consolation, than not to lose sight of his presence; he is 
delighted in being able to speak to him, to adore his great- 
ness, to admire his power, to praise his mercy, and to trust 
to his Providence. In this intercourse with her bountiful 
father, the soul pours out into his bosom all her troubles 
and anxieties. This is her resource in all the evils of this 



238 



CHARACTERISTICS OF PIETY. 



life : from humbly laying open before him her weaknesses 
and her desires, she derives strength and comfort. As we 
are always imperfect in this world, and never free from sin, 
our whole life should be spent in doing penance for our 
faults, and giving thanks to God for his goodness; and it is 
in the exercise of prayer, that we are able thus to beg his 
pardon for our ingratitude, and thank him for his mercy. 

Besides this necessity of prayer, St. Chrysostom speaks 
of another, which he explains in a manner equally solid 
and moving. 

After having remarked, that piety is never firmly estab- 
lished in the heart, but by fidelity to prayer, he says : God 
wishes to make us feel, by this experience, that we cannot 
obtain his love, but from himself; that this love, which is 
the true happiness of our souls, cannot be acquired, either 
by the reflections of our minds, or by the natural efforts of 
our hearts, but by the gratuitous effusion of the Holy 
Ghost. Yes, this love is so great a blessing, that God, 
jealous, as it were, of his gifts, wishes to bestow it himself, 
and grants it only to those who ask him for it. 

Therefore, it is by constantly and faithfully applying to 
him for this love, that we shall be filled with it. We must 
lay the blame upon ourselves, if our piety has not that 
solidity and consistency, which are the sure fruit of fervent 
and assiduous prayer ; for without this exercise, in which 
we strongly impress upon our minds all the truths of reli- 
gion, and habituate ourselves to love and follow them, all 
the pious sentiments that we may have are nothing but a 
deceitful and momentary fervor. 

Let us pray then, but let us always have our duties in 
view, in our prayers. Let us not make sublime and abstract 
prayers, which have no reference to the practice of virtue. 
Let us pray, not to be more enlightened, and spiritual in 
words, but to become more humble, more docile, more 



CHARACTERISTICS OF PIETY. 



289 



patient, more charitable, more modest, more pure, and more 
disinterested in our conduct. 

Without this, our assiduity in prayer, far from being 
beneficial and efficacious, will be a source of illusion to us, 
and a scandal to our neighbor. A source of illusion to us — 
The proofs of this assertion are but too numerous : how 
many persons there are whose prayers serve only to nou- 
rish their pride, and mislead their imaginations ! A scandal 
to our neighbor — For can there be any thing more scanda- 
lous than to see a person who always prays, and never cor- 
rects himself of his faults ? who rises from his devotions, 
neither less frivolous, nor less vain, nor less capricious, nor 
less proud and selfish, than he was before? 

IV. Are we determined to give ourselves up entirely to 
God ? — Do we look upon the care of his Providence over 
us, as our best resource ? On the contrary, do we not rely 
for the success of our undertakings on the timid and impro- 
vident suggestions of our own mind, and thereby render 
ourselves unworthy of God's help and protection ? 

The greater part of those who wish to give themselves 
to God, act as the young man, spoken of in the gospel. 1 
He had spent his youth in innocence ; and having been 
trained from his infancy to the faithful observance of the 
law, he aspired to what is most perfect and heroic in the 
practice of evangelical counsels. Every thing seemed hap- 
pily combined to raise him to an eminent sanctity — 'Jesus 
looking upon him,' says St. Mark, 'loved him.' But a secret 
attachment to the perishable goods of this world, overthrew 
all the work of his perfection, at the very moment when it 
appeared that it ought to have been completed. No sooner 
had Jesus Christ proposed to him to part with his riches 
and follow him, than his covetous soul was terrified at 
the idea of a state in which he would no longer be permit- 
ted to possess any thing, and 'he went away sorrowful. 5 

1 Mat. xix. 16.— Mark x. 17. 



240 



CHARACTERISTICS OF PIETY. 



He was 'sorrowful,' say the holy fathers, because he could 
not reconcile, in his weak heart, the love of riches, with the 
love of Jesus Christ. 

The disposition essential to one who consecrates himself 
to God, is, to mistrust, without any exception, all human 
resources upon which the prudence of the flesh depends, 
and to wish nothing that may obstruct the designs of Divine 
Providence. 

We must incessantly repress that natural eagerness, which 
keeps us in constant dread of losing what we have, and con- 
tinually prompts us to desire, without moderation, that 
which we have not. 

We must always be on our guard against the subtleties 
of self-love, that tries to make up for the sacrifices which it 
has made to God, in matters of importance, by a more te- 
nacious attachment to things of little moment. For what 
can be more deplorable than to see a person, who has over- 
come the greatest difficulties in the way to perfection, cow- 
ardly look back, and apprehend doing too much ? 

And yet, can we say that many are free from this pusil- 
lanimity? Is it not true that most persons use so many 
reservations in the gift they make of themselves to God, that 
they reduce it almost to nothing ? With them, what is tem- 
poral goes invariably before what is spiritual. They wish 
to accomplish their duties, and satisfy their consciences ; 
but, they wish it on so many conditions, they are so much 
afraid it will cost them too much to give themselves to God, 
they foresee so many inconveniences, they would secure to 
themselves so many resources and consolations, that they 
insensibly annihilate christian piety, and follow a mere 
shadow of it, without any benefit to their souls. 

Whence is it that so many people undertake good works 
without any success ? It is because they undertake them 
with little faith ; because they always look to themselves 
in what they do, and are not willing to prefer, in every 



CHARACTERISTICS OF PIETY. 



241 



thing, the interest of the work — which is that of God — to 
their ill-regulated desires and capricious inclinations, to the 
weakness of their hearts which seeks for vain consolations, 
to dangerous friendships which they should break, to a 
certain pride of authority and pre-eminence, which spoils 
the best things : in a word, it is because they always wish 
to serve God, with safety to themselves, to run no risk for 
his glory, and would believe themselves unhappy if they 
were to suffer any loss, or to meet with any disappointment 
for his sake. I do not, however, mean to say that we are 
not allowed to take proper measures for the management of 
good works : but, truly, there is a great difference between 
not wishing to tempt God, and irritating him by an injurious 
diffidence of his goodness. Can we expect from these timid 
and mercenary souls, that generosity and strength, which 
are necessary to promote the designs of God ? When we 
do not confide in Providence, we are unworthy to be its 
instruments. 

God, who is 'Lord over all,' imparts his divine riches with 
profusion : but it is to 'them, that call upon him,' 1 that trust 
only in him, and not to those cowardly Christians, who 
wish to forestall Providence, and never to be reduced to 
depend upon its protection. 



SECTION II. 

The characteristics of piety luiih regard to ourselves. 

To ascertain whether the characteristics of true piety are 
o be found in our disposition with regard to ourselves, let 
us examine, whether our zeal be not imprudence, under the 
pretext of religion — our prudence, earthly policy — our de- 



21 



1 Rom. x. 12. 



242 



CHARACTERISTICS OF P1ETS". 



votion, the effect of natural inclination — our charity, ail 
amusement. 

I. Is not our zeal imprudent ? — 'Let all bitterness and in- 
dignation, be taken away from you,' says St. Paul. 1 There 
is a restless and bitter zeal, which must be amended. It 
aims at correcting every body, and indiscriminately reform- 
ing every thing : to see it act, one would suppose that all 
mankind are subject to its laws, and censure. We need but 
know its origin and effects, to discover how badly it is regu- 
lated. The origin of this pretended zeal is disgraceful! the 
faults of our neighbor clash with our own — our vanity can- 
not put up with that of others — our pride makes us find 
theirs ridiculous and insupportable — our restlessness rouses 
us against the idleness and indolence of this person — our 
sullen disposition is annoyed by the unbecoming gaiety of 
that person, and our roughness of manners by the affected 
politeness of another. If we were without faults, we should 
not be so easily provoked by those of our fellow-beings. 

It is even certain that this contrariety and conflict, be- 
tween our defects and those of our neighbor, greatly magnify 
the latter in our imagination. And can there be a more 
base and more corrupt source of that censorious zeal, which 
I have just described ? If we were honestly to avow, that 
we have not enough of virtue to bear patiently with all the 
imperfections and weaknesses of our neighbor, we should 
appear weak ourselves, and this is what our vanity appre- 
hends. We therefore wish that our weakness should, on 
the contrary, pass for strength ; we make a virtue of it, and 
call it zeal ; — an imaginary, and often hypocritical zeal ; for 
is it not astonishing to see how calm and indifferent we are 
about the faults of our neighbor, when they do us no harm, 
and how easily this admirable zeal is kindled in us, when 
our jealousy is excited, or our patience tried by them ? — an 



1 Eph. iv. 31.— Heb. xii. 15. 



CHARACTERISTICS OF PIETY. 



243 



accommodating zeal, which is exerted only in our behalf, 
and to take advantage of the faults of others in order to 
raise ourselves above them. If our zeal were real, and regu- 
lated by Christianity, it would always begin with ourselves; 
we should be so occupied in correcting our own defects and 
weaknesses, that we should have but little time to think of 
the faults of others ; nothing but conscience could induce 
us to examine the conduct of our neighbor; and even 
when we are in duty bound to watch over him, we would 
do it with much caution with regard to ourselves, accord- 
ing to the advice of St. Paul: 'Brethren, 7 he says, 'if any 
man be overtaken in any fault, you who are spiritual, 
instruct such a one in the spirit of mildness, considering 
thyself, lest thou also be tempted.' 1 By wishing to correct 
his ill-temper, we run the risk of yielding to our own; and 
whilst we endeavor to repress his pride and his other pas- 
sions, we may suffer ourselves to be carried away by our 
impatient and haughty disposition. 

Let not the care we bestow upon the improvement of 
others, make us neglect that which we ought to take of 
our own. 

It would be a very imprudent zeal to forget our own 
spiritual wants, and apply ourselves, exclusively, to the exa- 
mination of our neighbor's conduct. I know that the zeal, 
which prompts a Christian to exercise fraternal correction, 
when it is pure and prudent, is pleasing to God; but we 
should not believe it to be disinterested, and 'according to 
knowledge,' 2 unless it be always accompanied with mild- 
ness, and moderation ; for that zeal which kindles against 
our neighbor, and will not bear with any of his failings, 
serves only to disturb the peace of society, and to give 
scandal. 

Whatever is said or done, with passion, is ill-calculated 
to contribute to the amendment of our neighbor. 



I Gal. vi. 1. 



2 Rom. x. 2. 



244 



CHARACTERISTICS OF PIETY. 



Did we ever see any good effects result from a harsh 
behaviour? In the cause of religion, the heart is what we 
must gain ; and hearts are only gained by charity, and con- 
descension. It is not enough that we are in the right : we 
disgrace reason, and do it an injury, when we defend it with 
petulance and haughtiness. It is by mildness, by patience, 
and by kindness, that we insensibly conciliate to ourselves 
the good will of others, prepare them to hear the truth, put 
them on their guard against prejudices which they have long 
entertained, inspire them with necessary confidence, and 
encourage them to conquer their bad habits. 

When the man who needs correction, sees that he who 
reproves him is under the influence of ill-humor, he feels 
little disposed to overcome his own. Self-love is sure to 
revolt against the best advice, when it is given with anger 
and bitterness : God himself will never give his blessing to 
it. 'The anger of man, 7 says St. James, 'worketh not the 
justice of God.' 1 

II. Is not our prudence, earthly policy? — That blind wis- 
dom, which the flesh inspires, is 'death,' says St. Paul ; 'it 
is not subject to the law of God, nor can it be.' 2 There is 
an absolute incompatibility between this worldly wisdom, 
and that of the true children of God : it resists the Holy 
Ghost, it grieves him, and thwarts all his designs for the 
sanctirication of our souls. 

This self-sufficient wisdom, which trusts to its own lights, 
though often reprobated in the gospel, is still rooted in the 
hearts of most Christians, and deprives them of the greatest 
gifts of God, How many human considerations, that daily 
arrest the progress of the works of God ! To how many 
formalities and imaginary decorums, are the most sacred 
duties of religion, daily sacrificed! 

In former times, Christians despised the ill-founded con- 
tempt of the world : at present, they fear its judgments,. 



1 Chap. i. 20. 



2 Rom. viii. 6. 7> 



CHARACTERISTICS OF PIETY. 



245 



court its approbation, and regulate their conduct according 
to certain whimsical prejudices, by which it is guided in 
bestowing praise, or dealing out censure and abuse. 

The Christians of our days have, it seems to ine, carried 
this timidity with regard to the judgments of the world, to 
a degree of pusillanimity and baseness, unheard of in past 
ages. 

The good works calculated to promote the glory of God, 
and the regulation of the piety of individuals, are made to 
depend upon a thousand human considerations : we dare not 
undertake, for the interest of religion, any thing but what 
is agreeable to the notions of the world. 

Yes, the world itself, that enemy to God, is daily con- 
sulted, on the most holy things. Not only do we consult 
it, not to give it scandal, which is a necessary precaution ; 
but we consult it, to accommodate ourselves to its vain 
maxims, and to make our good works depend upon its 
decisions. This earthly prudence has found its way even 
into the souls of those who live a retired and religious life, 
and have withdrawn themselves from the gay circles, and 
fashionable follies of the world. How often do we see 
them anxious to obtain the approbation and applause of 
persons of high standing, to enjoy their confidence, and 
insinuate themselves into their good graces ! How eager 
they are to promote their own interests, to realize their 
hopes, to fulfil their designs! how elated by success! how 
cast down by the least disappointment! 

If we serve God after this manner, we serve him feebly; 
we divide our heart and care between him and a thousand 
things, that are unworthy our attention, and should be 
beneath our notice, when we have once devoted ourselves 
to the service of the Almighty. God is then obliged to wait 
for the opportunities, upon which we make what we wish 
to do for him depend; and not only is he obliged to wait, 
but he often meets with a refusal. We seek his glory, we 
21* 



246 



CHARACTERISTICS OF PIETY* 



wish to do good ; but it is only upon certain conditions^ 
which render our best purposes entirely useless. 

We drag a feeble and languid will to the practice of 
virtue, says St. Austin, which pleases our minds, without 
changing our hearts. 

Who is there among us who desires perfection, as it 
ought to be desired ? Who desires it more than his plea- 
sure, more than his reputation ? who desires it so as to be 
ready to sacrifice to it all gratifications that are contrary to 
its attainment ? 

Let us endeavor, for the future, to regulate our prudence 
by the Spirit of God ; let it not be the artful combination of 
disguised self-love, vanity, and presumption. Let us be 
prudent, that we may do good; but simple, that we may fly 
from, and even be ignorant of, what is evil. 1 Let us be 
prudent, but with due deference for our neighbor, and 
diffidence in ourselves. Let us be prudent, but let our pru- 
dence be exercised to promote the glory of God, to recom- 
mend religion, and to forget ourselves. 

III. Is not our devotion the effect of natural inclina- 
tion ? — St. Paul, foretelling the evils with which religion 
was threatened, says, that in the last days, 'men shall be 
lovers of themselves.' 2 This is what we see every where : 
men who relinquish the world and its vanities, to indulge 
in enjoyments still more vain and frivolous ; men who seek 
retirement, to gratify their unsociable, and sullen disposi- 
tion ; men who are modest and peaceable, rather through 
weakness than virtue. Although there is but one gospel, 
yet each one adapts it to his own peculiar inclinations; and 
whilst we should continually do violence to our natural 
disposition, to conform it to that holy rule, we, on the con- 
trary, use every means to bend the rule, and even to break 
it, in order to conform it to our inclinations and interests. 

I know that the grace of Jesus Christ is 'manifold,' as St. 

1 Rom. xvi. 19. 2 2 Tim. iii. 1. 2. 



CHARACTERISTICS OF PIETY. 



247 



Peter speaks, 1 and assumes various forms in different minds; 
but, after all, the essentials of religion are necessarily the 
same; and although the ways of going to God and obeying 
him are different, according to the different dispositions of 
our minds, yet, the various practices of religion should 
always meet at one fixed point, make us observe the same 
law, and unite us in a perfect conformity of sentiment. 

But where can we find this admirable conformity? We 
see every where persons who disfigure religion, by wishing 
to adapt it to their own caprices. One is fervent in prayer, 
but he is hard and insensible to the miseries and weak- 
nesses of his neighbor ; another talks of nothing but the 
love of God and self-denial, whilst he is not willing to bear 
the least contradiction, or disappointment. Another loves 
to pray; but it is to fill his mind with useless, chime- 
rical, and often dangerous speculations. And again, some, 
says St. Jerom, will deprive themselves of things that are 
allowed, to justify, in their own minds, the enjoyment of 
those that are forbidden, not understanding that if we offer 
any thing to God over and above justice, it ought never to 
be done to the prejudice of justice itself. 

This person will be fervent and scrupulous about works 
of supererogation, whilst he is careless and unfaithful in 
the discharge of the most important and sacred duties ; — he 
will mortify his body by fast and abstinence, on days when 
there is no precept for it, and practise all kinds of austeri- 
ties ; but he will take no care to subdue his temper, and 
soften the harshness of his behaviour; — he will give himself 
unnecessary trouble about those with wh©m he lives, and 
neglect his own business; — he will never be tired of praying 
and meditating in his closet ; but, in church, to which duty- 
calls him, he will give way to distractions, sloth, and ennui. 

It even often happens, through a strange disorder of the 
mind, that our works of supererogation inspire us with a 



1 1 Epist. iv. 10. 



248 



CHARACTERISTICS OF PIETY. 



rash confidence. When we do what is not commanded, we 
are easily led to think, that we may dispense with doing 
what is of strict obligation. 

This person, who practises extraordinary bodily mor- 
tifications, fancies that he has a right to wound and hurt 
the feelings of others; as if, because he keeps his body in 
slavery, he were allowed to give his mind the liberty of 
censuring, and annoying his neighbor. 

Is it not a thing truly deplorable to see persons wish to 
be highly thought of, because they practise certain virtues, 
and consider the violence, which they do themselves in 
some instances, as a title to control the inclinations of 
others, and to gratify their own predominant passions ? It 
would certainly be far preferable to confine ourselves to 
our duties, and fulfil them with simplicity and fidelity, than 
presumptuously to meddle with the conduct of our fellow- 
beings. 

It is better to be indulgent with one-self and with others, 
than to be both so zealous, and so vexatious. Place every 
virtue in its proper rank: practise, according to the measure 
of grace which has been given you, the most difficult vir- 
tues ; but do not wish to practise them at the expense of 
your neighbor. Charity and justice are the first of all 
human virtues : why cherish and practise the others to the 
prejudice of these ? Be austere, but be humble; be full 
of zeal for the reformation of abuses, but be mild, chari- 
table, and compassionate. Do, for the glory of God, all 
that your love for him will prompt; but begin by the 
duties of the state of life in which he has placed you : 
without this, your virtues will only be mere whims and 
fancies ; and by wishing to glorify God, you will scanda- 
lize every body. 

But presumption and caprice, are not the only charac- 
teristics of the devotion of our age ; it is also distinguished 
by two other disgraceful features, — idleness, and the love of 



CHARACTERISTICS OF PIETY. 249 

our own ease. For many, it is a pretext to lead an easy, 
idle, and obscure life, — a resting place, in which their 
vanity and sloth are freed from the agitation, and slavery of 
the world. 

And what kind of piety is this, that excludes penance 
and humiliation ? that looks upon devotion as a source of 
spiritual consolation, and a solace amid the griefs and tribu- 
lations of this life ; but never sincerely seeks, in its prac- 
tice, that magnanimous spirit, which animates and supports 
a Christian in the severest trials ? 

No, says St. Jerom, we will never consent to let the 
world have so mean an idea of piety. Whatever may be 
the erroneous notions of certain persons with regard to its 
practice, we shall always maintain against them, that it 
is neither idle, nor pusillanimous. The Son of God has 
said it, the kingdom which he promises, can be obtained 
only by violence. 1 

IV. Lastly, is not our charity an amusement ? — Are not 
our friendships vain, and ill-regulated ? is it not true, as St. 
Chrysostom remarks, that we are oftener unfaithful to God 
by our friendships, than by our enmities ? For, says he, 
there is a terrible law, which forbids us to hate our neigh- 
bor ; and when we discover in ourselves feelings of hatred 
and revenge, we are justly alarmed at our danger, and has- 
ten to be reconciled to our brother. But it is not so with 
our friendships — we find that there is nothing more sweet, 
more innocent, more natural, more conformable to charity, 
than to love our neighbour — religion itself serves as a pre- 
text to the temptation. 

Thus, we are not sufficiently on our guard in forming 
friendships — we often form them almost without reflection, 
and without following any other rule, than a blind preju- 
dice, or a whimsical inclination. 



1 Mat. xl 12. 



250 



CHARACTERISTICS OF PIETY. 



Do we give to every thing we love the place which it 
ought to have in our hearts ? Are our friendships regulated 
by our faith ? Do we love those persons most, whom we 
can lead to God, or who can lead us to him ? Do we not, 
in the choice of our friends, merely seek our own pleasure 
and amusement ? 

Alas ! how frivolous are our friendships! how much time 
lost in expressing feelings of regard, esteem, and affection, 
which often we do not really experience! Again, how 
many professions, disclosures, and effusions, both useless 
and dangerous ! 

I know that we are permitted to love those most, who are 
either more deserving of our affection by their good quali- 
ties and real merit, or with whom we are more closely 
united by the dispensations of Providence ; but we must be 
sober, and cautious in these friendships. They must pro- 
ceed from the heart; but they must be discreet, moderate, 
and always under the control of the general law of charity. 
They should be manifested outwardly, only so far as it is 
necessary to show esteem, cordiality, and gratitude, without 
any of those exaggerated marks and expressions of tender- 
ness, affection, and partiality, which betray affectation, 
weakness, enthusiasm, or blind attachment. The most 
holy friendships should be kept within these bounds. 



SECTION III. 

The characteristics of piehj with regard to our neighbor. 

As regards our external conduct towards our neighbor, 
we have three things to do — to be humble — to act — to 
suffer. 

I. We must be humble — Humility is the foundation of that 
peace which we are bound, 'as much as in us, to have with 



CHARACTERISTICS OF PIETY. 



251 



all men.' 1 As 'God resisteth the proud,' 2 so the proud 
always resist one another, says St. Chrysostom. Pride is 
incompatible with pride : it is the source of the divisions 
which disturb society ; and as to the works that are under- 
taken for the glory of God, they are all necessarily founded 
on humiliation, and they cannot be promoted by any other 
means, than those which the Son of God himself chose 
to accomplish his great work — the establishment of the 
church. 

We should be 'subject to every human creature, for God's 
sake,' 3 as St. Peter says. We should conquer all kinds of 
difficulties, by constant patience, and constant humility. We 
should always be ready to do any thing, though ever so 
humiliating, that justice or charity may require of us ; and 
undertake, with great diffidence of ourselves, what is calcu- 
lated to conciliate to us the approbation and praise of the 
world, even when our duty compels us to act. We should 
sincerely love to be forgotten by the world and to live in 
obscurity, and regard that situation, as the happiest and 
safest that could fall to our lot. We should renounce from 
our hearts all desire of reputation for talents, learning, merit, 
or virtue, that might lead us to take a secret complacency 
in ourselves, — the vile and unworthy recompense of the 
sacrifices which we have made for God's sake, — and 'be 
little in our own eyes.' 4 

We must guard against a certain subtle, and secret pride, 
which renders those who are tainted with it, presumptuous, 
disdainful, and censorious ; leads them astray, and renders 
them incapable of uniting with others in the prosecution of 
good works. 

We must stifle, at the bottom of our hearts, growing 
jealousies, petty seekings of our own honor, vain desires to 
please, to succeed, to be praised, fears of seeing others pre- 



1 Rom. xii. IS. 

2 1 Pet. v. 5. 



3 1 Pet. ii. 13. 

4 2 Kings vi. 22. 



252 



CHARACTERISTICS OF PIETY. 



ferred to us, the wish to decide and act by ourselves, the 
natural passion for governing, and making our sentiments 
prevail over those of others. 

Ever since Jesus Christ, according to the doctrine of St. 
Paul, 1 by calling all men, has rendered all conditions equal, 
all those distinctions that flatter self-love and ambition, says 
St. Chrysostom, are excluded by Christianity. God having 
made no difference among men in the distribution of his 
most precious gifts, it is in vain that some pretend to be 
distinguished from the others, by advantages which have no 
reality. Let us., therefore, forget ourselves, and our ima- 
ginary rights to distinction and preference; and, 'in humility, 
esteem others better than ourselves, each one not. con- 
sidering the things that are his own, but those that are 
other men's.' 2 

These rules are soon given ; but they are not so easily 
observed. Nature must be entirely subdued by grace, 
before we can practise them to their full extent, and pre- 
serve, on all occasions, such simplicity and humility. 

Not only pride, but a natural haughtiness and sensitive- 
ness of disposition, renders this practice extremely difficult. 
Instead of respecting their neighbor, with a true sentiment 
of humility, some persons' charity goes no farther than to 
bear with him, through a sort of compassion, which looks 
very much like contempt. 

II. We must act — Whilst the short and precious time of 
this life is at our disposal, let us hasten to employ it. 
Whilst any remains, let us not fail to devote it to good 
works. 

For when every thing else shall have vanished forever, the 
works of the just 'will follow them' beyond the grave. 3 
And again, it is certain, according to the forcible language of 
St. Paul, that 'we have been created in Christ Jesus unto 



1 Rom. x. 12;— 1 Cor. vii. 22. 25. 3 Apoc. xiv. 13 

2 Phil. ii. 3. 4. 



CHARACTERISTICS OF PIETT. 



253 



good works — that we should walk in them,' 1 that is, spend 
our whole life in that happy employment. 

Let us therefore do good, according to the state of life m 
which God has placed us, with discernment, with courage, 
and with perseverance. With discernment; because, al- 
though charity wishes to go as far as the greater glory of 
God can require, yet, it knows how to keep itself within 
the limits prescribed by the nature of the work 5 or by the 
condition of him who undertakes it ; it takes care not to 
engage inconsiderately in disproportionate enterprises. 
With courage*, for St. Paul exhorts us *not to be weary in 
well-doing,' 2 a disposition which would, at once, evince a 
want of zeal and faith. With perseverance ; for we often 
see weak, light, and inconstant persons, who are easily dis- 
concerted in their good purposes, who, to use a comparison 
from scripture, 'put their hands to the plough, and look 
back.' 3 " 

Occasions to do good, are found every where ; but the will 
to undertake it, is what we want. In the obscurity of a 
retired life, where we have little or no communication with 
the world, we shall find many opportunities of edifying 
our neighbor, and glorifying God. It is true, we should 
always act with precaution; work at the salvation of others, 
in such a manner as not to endanger our own ; consult and 
promote their spiritual improvement, so as not to neglect 
the care of our perfection. Yet, we should not confine our 
zeal to ourselves; and when God vouchsafes to make use 
of us to promote the interests of his glory, it would be 
injurious to his goodness to apprehend that he will for- 
get us. 

III. We must suffer — Yes, we must suffer, not only to 
submit to Providence, atone for our sins, and sanctify our- 
selves by the virtue of the cross ; but also for the success of 
the works of God, in which we may have to take a part. 

1 Eph. ii. 14. 2 2 Thes. iii. 13. 3 Luke ix. 62. 
22 



254 



CHARACTERISTICS OF PIETY. 



The apostles, according to the testimony of the holy 
scriptures, were men who exposed themselves to all kinds 
of persecutions, outrages, and torments, to preach the gos- 
pel. 1 The vilest motives prompted others to preach it 
too ; — 'some out of envy,' says St. Paul, 'some out of conten- 
tion, not sincerely, imagining that they raise affliction to 
my bonds • — but what then ?' he adds, 'so that every way, 
whether by occasion, or by truth, Christ be preached; in 
this also I rejoice, yea, and I will rejoice.' 2 

Such ought to be our disposition with regard to those 
designs of which God has made us the instruments. When, 
to ensure their success, there is nothing necessary but to 
suffer, let us suffer with joy — thinking ourselves happy that 
God, uniting his cause with ours, and wishing us to suffer 
for his glory, will feel interested, for the sake of the same 
glory, to console us, and wipe off our tears. 

Whoever wishes to serve God must expect to suffer. 'All 
who will live piously in Christ Jesus,' says St. Paul, 'shall 
suffer persecution.' 3 And the wise man had said, long 
before: 'Son! when thou comest to the service of God, 
prepare thy soul for temptation. 54 

We must arm ourselves with courage, and patience. We 
shall suffer tribulations and meet with difficulties, which 
will shake our best resolutions, if our faith and charity are 
not strong and firm ; the world will blame us, tempt us, and 
endeavor to deprive us of the tranquillity and happiness we 
enjoy in the practice of religion ; our friends and enemies 
will seem to conspire in opposing our pious designs. Even 
those friends who unite with us in the pursuit of good 
works, and from whom we should expect help and encou- 
ragement, will often, through diversity of humor and tem- 
perament, different views and contrary habits, become a 
source of new temptation to us. 



1 Acts xv. 26.-2 Cor. iv. 11.— 1 Thess. ii. 8. 3 2 Tim. iii. 12. 

2 Philip, i. 15—18. 4 Eccl. ii. % 



CHARACTERISTICS OF PIETY. 



255 



Thus, unless our patience be great, our charity universal, 
and our piety fervent, we shall feel the yoke of the Lord. 
'Light and sweet' as it is to those who take it upon them- 
selves with courage and alacrity, it will lie heavy upon us, 
and we shall sink under its weight. 



CHAPTER XV, 



ON FRATERNAL CHARITY. 



SECTION I. 

The nature and necessity of fraternal charity. 

'Thou shalt love the Lord thy God with thy whole heart, 
and with thy whole soul, and with thy whole mind — this 
is the greatest, and first commandment. The second is like 
to this : — thou shalt love thy neighbor as thyself.' 1 Thus ? 
the love of our neighbor, is placed almost on an equality 
with the love of God ; — both are commanded alike, and the 
two commandments are said to be similar. Such is the 
goodness of God, remarks St. Chrysostom, that, notwith- 
standing the infinite difference which exists between him 
and man, he wishes the love we are to have for our fellow- 
beings, to be like to that which we ought to feel for him. 
Hence, that supernatural gift, which divines call the theo- 
logical virtue of charity, enables us, at once, to love God 
above all things, on account of his infinite perfections ; and 
our neighbor, as ourselves, for God's sake. 

The love of our neighbor, according to the doctrine of 
the beloved disciple, is, both, — a consequence of the love 
which God showed us, when 'he so loved the world, as to 
give his only begotten Son;' 2 and, — a proof of the love we 
have for him. 'If God hath so loved us,' he says, 'we ought 
also to love one another ;' 3 and soon after, 'He that loveth 



1 Mat. xxii. 37. 38. 39. 2 John iii. 16. 3 1 John iv. U. 



FRATERNAL CHARITY. 



257 



not his brother, whom he seeth, how can he love God, 
whom he seeth not 

To the first reasoning of St. John, some might object, that 
the natural consequence we should draw from the love of 
God for us, is, that we ought to love him, and not, that we 
should, of course, love our neighbor. St. John himself draws 
this first consequence, 'Let us, therefore, love God, because 
God first loved us,' he says in the same epistle; 2 — but the 
apostle, 'whom Jesus loved,' understood that the love of 
God and the love of our neighbor, are inseparable. The 
one can never subsist, without the other ; — they are but one 
love of pure charity, which makes us love God for him- 
self ; and our neighbor, for God's sake. We can, therefore, 
neither love God wilhout loving our neighbor, nor love our 
neighbor, with the love of pure charity, without loving God 
The Christian's motive for loving his neighbor, is, to do the 
will of God. 'This command we have from God, that he 
who loveth God, love also his brother.' 3 

When he asserts that the love we have for our neighbor, 
is a proof of our love for God, he reasons thus : He who 
does not lovejiis brother, whom he sees with his own eyes, 
will never make me believe that he loves God, whom he 
never saw. If he loves not the Creator in man, his image 
and visible likeness, how will he persuade me that he loves 
him in himself, in his invisible essence, and in the light in- 
accessible, which he inhabits ? This reasoning is convincing, 
and dispels all illusions. For, who would dare say, I love 
thee, O God! provided that it will cost me nothing, that I 
shall not be obliged to govern my passions, to check my 
temper, to overcome my feelings and antipathies ? my heart 
is thine, O Lord ! yet, this heart, that belongs to thee, is 
insensible to the wants of some, rejoices at their misfortunes, 
and repines at the prosperity of others, for whose sake thy 
Son died upon a cross? I love thee, my God! and yet, 

1 1 John iv. 20. 2 Chap. iv. 19. 3 1 John iv. 21. 

22* 



253 



FRATERNAL CHARITY. 



cannot love what thou lovest, I cannot suffer what thou suf- 
ferest ; I cannot live peaceably on this earth with certain 
persons, with whom I hope to possess thee in heaven ? — 
Such language would be an insult to God. 

The love of Jesus Christ for us, is to be the model of our 
love for our neighbor. 'I give you a new command,' he says? 
4hat you love one another, as I have loved you. 51 He loved 
us purely for God, and he wishes us to love our neighbor 
purely for God. Behold here, says Saint Austin, the com- 
mandment he calls neiv; not only because he then issued a 
new ordinance, or, because he had lately taught it, by word 
as well as by example; but, because it is actually, a new 
mode of loving, which he requires of us. Natural love, 
which is founded upon flesh and blood, — the consideration 
of interest and pleasure, — is a very ancient love ; it is as old 
as the world. But the love which Christ wishes us to have 
for our neighbor, is a new love ; because it is to be spiritual, 
and supernatural, so as to prompt us to love our neighbor 
for God. 

Our Lord attached so much importance to fraternal cha- 
rity, that he made it the distinctive mark of his disciples : 
c By this,' he said, 'shall men know that you are my disci- 
ples, if you have love one for another.' 2 In his discourse, 
after the last supper, he commands it, in the strongest terms : 
'This is my command, that you love one another, as I have 
loved you ;' 3 and again, 'These things I command you, that 
you love one another.' 4 

In that sublime prayer, which he addressed to his hea- 
venly Father in behalf of his disciples, on the eve of his 
passion, Jesus Christ goes so far, remarks St. Chrysostom, 
as to give union and brotherly love among his followers, as 
a proof of his divine mission: 'I pray,' he says, 'that they 
all may be one, as thou, Father! in me, and I in thee, — that 



1 John iii. 34. 

2 John xiii. 35. 



3 John xv. 12. 

4 John xv. 17. 



FRATERNAL CHARITY. 



259 



the world may believe that thou has sent me.' 1 Nor was 
this proof ineffectual. Out of the many instances of its effi- 
cacy, which might be adduced, I shall select a striking one, 
related by Baronius. St. Pacomius being yet a pagan, and 
engaged in the service of Constantine the Great, embarked 
with new levies, that were sent against Maxentius : they 
arrived in great distress in a town, whose inhabitants gene- * 
rously provided for all their wants. The young soldier, 
struck with admiration and astonishment at the conduct of 
those charitable strangers, anxiously inquired who they 
were. Being informed that they were Christians, and that 
their religion taught them to be kind, and do good to all men? 
he, forthwith, resolved to embrace Christianity, and, as soon 
as the war was ended, he received baptism. 

From the prayer of Christ, which I have already cited, 
it may likewise be inferred, that he gave fraternal charity, 
as a mark of the love of God towards those who preserve 
it among themselves. For he prayed, too, that 'those who 
should believe in him, might be made perfect in one, — that 
the world might know that his heavenly Father loved 
them. 5 This mark is plainly assigned by St. John : 'We 
know that we have passed from death to life ; because we 
love the brethren.' 2 And again: 'If we love one another, 
God abideth in us, and his charity is perfect in us.' 3 

Fraternal charity is essentially connected with the funda- 
mental principles and leading doctrines of Christianity. 
The beloved disciple, into whose heart it was transfused 
from the very bosom of his divine Master, scarcely speaks 
of any thing else in all his epistles. — Mark how strong his 
expressions are on this subject : 'He that loveth his brother 
abideth in the light ; — but he that hateth his brother is in 
darkness, and walketh in darkness, and knoweth not whither 
he goeth; because the darkness hath blinded his eyes.' 4 — 

1 John xvii. 21. 2 1 John iii. 14. 3 1 John iv. 12. 4 1 John ii. 10. 11 



260 



FRATERNAL CHARITY. 



'Whoever hateth his brother, is a murderer;' 1 — 'if any man 
say, I love God, and hateth his brother, he is a liar.' 2 St. 
Jerom relates, that this great apostle, in his old age, when 
he was no longer able to deliver a regular discourse, used, 
every time he addressed the faithful, to say only these 
words, 'My little children ! love one another j* and that, 
having been asked why he continually repeated the same 
thing, he answered ; 'Because it is the precept of our Lord, 
and if this alone be fulfilled, it is enough.' St. Paul ex- 
pressed the same sentiment, when he wrote to the Romans, 
'He that loveth his neighbor, hath fulfilled the law ;' 3 and 5 
to the Galatians, 'All the law is fulfilled in one sentence. 
Thou shalt love thy neighbor as thyself.' 4 

The first Christians understood these great truths, and 
reduced them to practice : 'The multitude of the believers 
had but one heart and one soul,' says St. Luke. 'Do you 
wish to know what sort of people the Christians are ? — * 
writes Tertullian— 'it will be easy to satisfy you ; we are a 
nation of brethren ; nature made us equal, grace unites us 
still more closely ; we have the same Father, God ; the 
same spirit, the love of God ; amongst us, the poor are 
as welcome as the rich ; we have no other ambition than 
to excel each other in virtue. We take great care not to 
hate, nor grieve, nor injure any one : for we are commanded 
to love all men, even our enemies ; to do good to them that 
hate us, and to pray for them that persecute, and calumniate 
us. Amongst us, in fine, no one murmurs, no one seeks 
revenge, no one speaks ill of his brother. — Such is our doc- 
trine, such is the gospel which is to judge us, on the last 
day.' 

Without fraternal charity, all other christian virtues are 
useless and suspicious. Hence, St. Paul, after having recom- 
mended some of the most important among them to the 
Colossians, adds: 'But above all these things, have charity, 

1 1 John iii. 15. 2 1 John iv. 20. 3 Rom. xiii. 8. 4 Gal. v. 14. 



FRATERNAL CHARITY. 



261 



which is the bond of perfection.' 1 As if he had said:- — 
Be rigid and severe with yourselves ; but, at the same time, 
be kind and indulgent to others ; without fraternal charity, 
the greatest austerities are mere ostentation : — Be humble, 
but remember that charity is the inseparable companion of 
true humility, that in proportion as we become little in our 
own eyes, others rise in our estimation, and that the most 
humble, are always the most charitable : — Be religious, yet 
know, that 'Religion pure and unspotted with God and the 
Father,' consists, not only in 'keeping one's-self undented 
from this world, but also in visiting the fatherless and the 
widows in their tribulation :' 2 — Be pious, 'Piety is profitable 
to all things ;' but forget not, that, if the first law of piety 
is to love God, the second, 'which is like to the first, is, to 
love our neighbour : — in a word, have every virtue that can 
recommend the christian character ; but above all things, 
have charity, which unites and perfects all virtues, and, 
without which, they are unprofitable in the sight of God, 
and suspicious to men. St. Peter, in his first epistle, says, 
in the same sense, 'Before all things, have a mutual charity 
among yourselves.' 3 

Such being the nature, and necessity of fraternal charity, 
let us banish all the suggestions of self-love, pride, and 
wounded feelings, or, in the language of scripture, of 'flesh 
and blood,' by which we might be tempted to neglect the 
practice of so essential a virtue. Let our charity extend to 
all ; let us love our friends in God, and our enemies for 
God. 

1 Col. iii. 14. 2 James i. 27. 3 1 Pet, iv, 8. * 



262 



FRATERNAL CHARITY. 



SECTION II. 

The characteristics of fraternal charity. 

'That the members might be mutually careful one for 
another,' says St. Paul, 'if one member suffer any thing, all 
the members suffer with it. 51 From this comparison, we 
may infer that one of the essential duties of fraternal cha- 
rity is, to share in the grief, to partake in the afflictions, to 
feel for the misfortunes of our fellow-creatures, — 'To weep, 
with them that weep.' 2 The same apostle, who had become 
'all things to all men,' 3 points out another, not less indis- 
pensable, when he says, 'Rejoice with them that rejoice;' 4 
that is, be glad of the success and good fortune of others, 
and give thanks to God for the blessings, he bestows upon 
them. 

But the charity which we ought to have for our neigh- 
bor, is not to be confined to the interior; — it should ma- 
nifest itself exteriorly, in our actions. Even the infinite 
love of Christ for us, was attested by his sufferings, and his 
death : 'In this we have known the charity of God,' says 
St. John, 'because he hath laid down his life for us.' 5 
Hence, this apostle, 'whom Jesus loved,' boldly asks : — 'He 
that shall see his brother in need, and shall shut up his 
bowels from him, — how doth the charity of God abide in 
him ?' 6 — He then concludes : 'Let us not love in word, nor 
in tongue, but in deed, and in truth.' 7 

St. Paul enumerates the characteristics of fraternal charity 
minutely, in the thirteenth chapter of his first epistle to 
the Corinthians : 'Charity,' he says, 'is patient, is kind ; 



1 1 Cor. xii. 25. 26. 

2 Rom. xii. 15. 

3 1 Cor. ix. 22. 



4 Rom. xii. 15. 6 1 John iii. 17- 

5 1 John iii. 16. 7 1 John iii. 18. 



FRATERNAL CHARITi*. 



263 



charity envieth not, dealeth not perversely, is not puffed up, 
is not ambitious, seeketh not her own, is not provoked to 
anger, thinketh no evil, rejoiceth not in iniquity, but re- 
joiceth with the truth ; beareth all things, believeth all 
things, hopeth all things, endureth all things.' Let us dwell 
upon some of them, that we may the better understand the 
nature and practice of this essential virtue. 

'Charity is patient.' — Full of faults and imperfections as 
we are, and having to deal with persons equally imperfect, 
and, perhaps, less accustomed to govern their temper and 
control their passions, than ourselves, it would be impossi- 
ble to preserve with them, that peace and union which reli- 
gion commands and the good of society requires, without 
the constant practice of patience. By 'bearing one another's 
burdens,' with patience, 'we fulfil the law of Christ-,' 1 
but, — if we are not willing to suffer any thing from 
others, — if we give way to our temper and ill-humor, upon 
the slightest provocation, — how can we call ourselves the 
followers of him, 'who, — when he was reviled, did not 
revile, — when he suffered, threatened not?' 2 In vain 
should we try to exculpate ourselves, and throw the whole 
blame of our conduct upon others, by saying that they 
provoke us ; for, — whether it be so or not, — whether they 
be in fault too, or not, — their faults do not authorize ours. 

You will say that it is difficult, always to offer violence 
to ourselves, and repress our feelings ; — so it is for corrupt 
nature ; but charity renders it practicable, and even easy, — 
'It beareth all things, endureth all things.' Moreover, this 
difficulty will not last forever ; — we shall have nothing to 
suffer in the next world. What we now bear with, will 
not be of long duration ; and the reward we shall receive, 
will never end. 

'Charity is kind.' — It is polite, obliging, condescending. 
Under its mild influence, we love 'to please our neighbor 



1 Gal. vi. 2. 



2 1 Pet. ii. 23. 



FRATERNAL CHARITY. 



for his good,' 1 and we are willing to yield to him, in all 
things, so far as the law of God permits. It softens and 
polishes manners, naturally harsh and uncouth; and enables 
us to act towards our neighbor, according to the rules of 
the most refined politeness, without any mixture of inte- 
rest and self-love. It prompts us to discharge towards our 
fellow-beings, all the duties that a similarity of nature, and 
the will of God, 'who gave to every one commandment 
concerning his neighbor,' 2 lay upon us. In our intercourse 
with them, it regulates the tone of our voice, the choice of 
our expressions, and the manner of our address, so as to 
gain their good will, and win their hearts. 'A sweet word 
multiplieth friends, and appeaseth enemies; 3 and 'a man 
wise in words, shall make himself beloved. 54 'Let nothing 
be done through strife, nor by vain glory,' says St. Paul ; 
'but, in humility, let each esteem others better than them- 
selves, each one not considering the things that are his own, 
but those that are other men's' 5 — 'in honor preventing one 
another. 56 

Saint Basil gives excellent advice to those, who, either 
by duty, or by their own choice, are engaged in works of 
mercy, and external charity : Take care, says he, that to 
hard labor of the body, you unite great sweetness of words. 
It is not enough that we take much pains in what we are 
doing for others, we should also do it with a good grace, 
and in an obliging manner. It is thus, true charity acts : 
and her good offices are, thereby, always acceptable and 
pleasing. 'My son, 5 says Ecclesiasticus, 'in thy good deeds, 
make no complaint; and when thou givest any thing, add 
not grief, by an evil word. Shall not the dew assuage the 
heat? so also the good word is better than the gift.' 7 So 

1 Rom. xv. 2. 4 Eccl. xx. 13. 6 Rom. xii. 10. 

2 Eccl. xvii. 12. 5 Philip ii. 3. 4. 7 Eccl. xviii. 15. 16. 

3 Eccl. vi. 5. 



FRATERNAL CHARITY. 



265 



much depends on the manner in which services are ren- 
dered, that if there be any thing faulty in it, they often lose 
all their merit, and sometimes become even offensive. 
When it is not in our power to grant the favor, which may 
be asked of us, we should take great care to show, that it is 
not the want of good will, but impossibility, which makes 
us refuse it. Let good words, in such cases, supply the 
want of good deeds ; so that our neighbor may have no 
reason to doubt our inclination to serve him, and be induced 
to be thankful, at least for the kindness and good feeling, 
we evince towards him. 

'Charity envieth not.' — -The reason is obvious. When 
we love our neighbor as ourselves, we rejoice at his excel- 
lence and prosperity, as we would at our own: far from 
envying his happiness, we wish to see it increase ; we take 
a real interest in every thing in which he is concerned, and 
that interest is the same which he takes himself. What can 
be more contrary to charity, than to grieve at the success 
and felicity of our fellow-man, and to feel pain even at the 
thought of his virtues ? Yet this is the character of envy: — 
a wretched passion \ — the disease of little minds ; — a tacit 
avowal of our own inferiority to those, by whom we are 
eclipsed, and at whose side we, perhaps, dwindle into com- 
parative insignificance. 

'Charity dealeth not perversely.' — It causes us carefully 
to watch over ourselves lest we should say any thing, that 
might either offend, or displease others. Nor is it difficult 
to know what may have that effect : — we can learn it from 
ourselves. It is the rule given us by the Holy Ghost in 
Ecclesiasticus : — 'Judge of the disposition of thy neighbor 
by thyself.' 1 Interrogate your own heart ; — see what would 
hurt your feelings, wound your pride, or excite your dis- 
pleasure, — and be sure, that, from the same cause, a similar 
result is to be expected with regard to others, And do not 

1 Eccl. xxxi. IS. 

' 23 



266 



FRATERNAL CHARITY. 



imagine, because some persons are of a mild and forbearing" 
disposition, that there is no need of being so particular, 
when we speak with them. For charity does not require 
of us to consider merely, whether others are likely to bear 
with what we may choose to say; but also, whether our 
language is not naturally calculated to offend and provoke 
them.- — Humility would be the surest preservative against 
the faults of which I speak. A person who thinks little 
of himself, who distrusts his judgment and is conscious of 
his own imperfections, is not apt to be harsh, vexatious, or 
sarcastic towards his neighbor. 

'Charity is not puffed up.' — A Christian, who is taught to 
see, in every man, a brother and a friend, whom he is to 
love as himself, should, in his intercourse with his fellow- 
beings, lay aside all claims to distinction and pre-eminence. 
This would be the natural effect of true friendship, which, 
as moralists remark, knows not what pride is, and either 
finds, or makes men equal. Thus, the love which the Son 
of God had for us prompted him 'to be made to the likeness 
of men;' 1 they were no longer called 'his servants,' but 
'his friends,' 2 and 'his brethren ;' 3 he came 'not to be minis- 
tered unto, but to minister;' 4 he was in the midst of them, 
'as he who serveth ;' 5 and 'it behoved him,' says St. Paul, 
'in all tilings to be made like to his brethren.' 6 

'Charity thinketh no evil.' — This is the most lovely fea- 
ture of fraternal charity, though perhaps the least observable 
in the conduct of many, whose lives are otherwise pious 
and edifying. 'Of all the reproaches which a malignant and 
censorious world lavishes indiscriminately on the professors 
of religion,' says Massillon, 'that of being apt to see evil 
where there is none, is not the most unjust. Some deluded 
devotees have no mercy on their fellow-beings ; every thing, 
in others, appears criminal in the eyes of their false zeal: 

1 Philip, ii. 7. 3 John xx. 17- 5 Luke xxii. 27. 

2 John xv 15. 4 Mat. xx. 28. 6 Heb. ii. 17. 



FRATERNAL CHARITY. 



267 



they suppose them guilty of sin, without proof ; they ascribe 
to malice and depravity, faults, which natural weakness and 
the violence of temptation, often extenuate in the sight of 
God, — as if the air and language of piety which they assume, 
could justify the rashness of their suspicions, and authorize 
the violation of the rules of charity. They consider it a 
merit, to be more clear sighted than others, with regard to 
the faults of their neighbor. Charity covers every thing, and 
scarcely perceives the evil, which every one else sees ; and 
they wish to see alone, that, which is invisible to others. 
Charity covers what it cannot excuse ; and they do not ex- 
cuse even that, which appearances justify, or render, at least, 
uncertain. Such persons seem to imagine that they glorify 
God by thinking their brethren weaker, and more imperfect, 
than they appear ; and their pride is gratified, when they 
can discover any thing in their conduct, that may confirm 
their suspicions. Nothing resembles charity less, than this 
'evil eye,' which opens only to view the faults of others. 
Simple, and a stranger herself to dissimulation, charity does 
not distrust the appearances of piety; nor does she suspect 
of hypocrisy a person in whose conduct virtue alone is seen. 
She is not on her guard against the error, which makes us 
judge too favorably of our neighbor; — it is a pious error, 
which does honor to religion ; — she fears only the rashness, 
which suspects evil, where it is not ; because, it is a dis- 
grace to piety, which renders virtue odious, and authorizes 
the censure of the world against religion.' 



SECTION III. 

Faults against charity — injurious tales, and evil reports. 

There are persons who when they know any thing in- 
jurious to another, are not satisfied until they have told it 
to some one else ; some even seem to make it their business. 



268 



FRATERNAL CHARITY. 



to inform every body of what they have heard to the detri- 
ment of their neighbor, and to have nothing else to do, than 
to carry idle tales and circulate evil reports. Such conduct, 
according to the inspired writers, is detestable in the sight 
of God, and. an object of abhorrence to men. 'There are six 
things that the Lord hateth,' says the author of the book of 
proverbs, 'and the seventh his soul detesteth — him that 
soweth discord among brethren.' 1 'The tale-bearer,' adds 
the son of Sirach, 'shall defile his own soul, and shall be 
detested by all.' 2 

Every one acknowledges these truths; but few are willing 
to think themselves concerned in them. They fancy that 
the hateful character of the tale-bearer, is to be borne by 
him alone, who speaks of the faults of others through ill- 
will, and to injure them ; and upon this false supposition, 
they imagine that they keep within the bounds of charity, 
whilst they make the conduct of their neighbor an ordinary 
subject of animadversion, in their intercourse with their 
friends and intimate acquaintances. But they are greatly 
mistaken. Tn regard to charity, not less than justice, the 
injury is independent of the intention with which it is done. 
He who steals my property, whether he intends to make me 
suffer by it, or merely to gratify his covetousness, commits 
a sin, and is bound to restitution ; for the loss I sustain, is 
the same in both cases. So, in like manner, if we lessen a 
person's character in the estimation of another through levity 
and indiscretion, we are obliged to repair the injury thus 
done to him, not less than if it had been done intentionally. 

St. James assures us that 'if any man think himself to be 
religious, not bridling his tongue, — this man's religion is 
vain.' 3 But. to whom does he allude ? — is it to those who 
are addicted to cursing, blaspheming, and obscene words ? 
no ; — for profane talkers and lewd jesters, do not 'think 



1 Prov. vi. 16. 19. 



2 Eccl. xxi. 31. 3 James i. 26. 



FRATERNAL CHARITY, 



269 



themselves to be religious.' — Is it to the slanderer and ca- 
lumniator ? no ; — for the same reason. Whom, then, can he 
mean ? None but those, who, relying upon certain acts of 
external piety which they perform, 'think themselves to be 
religious,' whilst they violate the rules of charity by spread- 
ing idle tales and injurious reports about their neighbor ; 
who, instead of being silent on his faults, when duty does 
not compel them to speak, make them known, through pride, 
envy, jealousy, or ill-nature, if not ill-will ; who, sometimes, 
'deceive their own hearts,' so far as to imagine that 'they do 
a service to God,' 1 when they cause a fellow-being to lose 
the love and esteem of his most intimate friends, and 'kill 
him' as it were, spiritually, by destroying his character in 
the estimation of many. Their tongues are 'a restless evil, 
full of deadly poison,' 2 and 'the venom of asps is under 
their lips.' 3 

Another sort of tale-bearing, which I shall briefly notice 
in this place, is, to tell others what has been said against 
them, and mention the names of those who said it. A per- 
son will let fall a word rather equivocal, and which may 
seem to convey an unfavorable opinion of the talents, dis- 
position, or character of another, — we, forthwith, go and 
inconsiderately tell it over to him ; — perhaps, we imagine 
that we have done no harm ; but we have hurt his feel- 
ings, and indisposed him towards that person. It would be 
difficult to say what will be the consequences of our im- 
prudence — they may be fatal. 'The words of a tale-bearer 
are, as it were, simple; but they reach to the innermost 
parts of the heart.' 4 Sometimes a mere trifle, the least thing 
in the world, will have that unhappy effect. We should 
therefore be careful to examine not only whether what we 
repeat is important or not, in itself, but likewise, whether 
it be not calculated to give pain to the person to whom we 



1 John xvi. 2. 

2 James iii. 8. 



3 Ps. cxxxix. 4 

4 Prov. xxvi. 22, 



23* 



FRATERNAL CHARITY. 



tell it, and cause a misunderstanding, between him and the 
one who said it. 

There are faults against charity of which some persons 
seem to make no account whatever: I know not in what 
light they view them, or if they regard them at all ; but, to 
those who examine them properly, they appear to be of 
such importance, that considering their evil tendency and 
bad effects, they have just cause to fear lest they often 
amount to mortal sin. — The idle tales, and injurious reports 
of which I speak, are of this description: from them 
arise suspicions, rash judgments, and detractions nay, 
calumny, hatred, and cruel revenge, can often be traced to 
the same source. But — some one will observe — it is some- 
times proper that our neighbor should know what is said 
against him, in order that he may be more cautious, and, 
either avoid doing what gives others a just cause of com- 
plaint, or vindicate his character from malicious aspersions 
and wanton attacks. — This is very true; but we ought to 
content ourselves, in such cases, with telling what we have 
heard, without naming any one, even if the thing had been 
said publicly, and were, of course, likely to be repeated by 
others. Let not false notions of friendship, or zeal for the 
reputation of our neighbor, ever make us transgress this 
rule, which prudence and charity prescribe. Let us, above 
all, take care that we are not induced to do so, by ill-will, 
envy, or jealousy towards the persons concerned. 

St. Austin gives great praise to his mother, St. Monica, 
because, certain persons, who were at variance among 
themselves, having come separately to complain to her, 
with great bitterness, of one another, she never told any of 
them what the others had said against them ; but repeated 
only what she thought might soothe their feelings, and con- 
tribute to their reconciliation. We ought to imitate her 
conduct. — 'Blessed are the peace-makers ; for they shall be 



FRATERNAL CHARITY". 



271 



called the children of God.' 1 But, 'wo to that man, by 
whom the scandal cometh. '* 



SECTION IV. 

The subject continued — offensive railleries, warm conten- 
tions, ill-timed reprimands, recriminations, desire of re- 
venge, resentment, and prejudices. 

Sarcastic remarks on the character, manners, or pecu- 
liarities of others, are altogether contrary to christian 
charity. Much wit may be displayed in them ; but they 
generally denote, either a bad heart, or a little mind. — The 
wittier they are, the deeper the wound they inflict, and 
more lasting the evil they cause. If we are to be brought 
to an account, on the day of judgment, for every 'idle word,' 
we shall have said, — how muj:h more liable shall we not be 
to the scrutiny of divine justice, for malicious jokes and 
offensive railleries, calculated to destroy good feelings, and 
provoke resentment ! St. Paul places 'foolish talking,' and 
'scurrility' among the things which are not even to be 
named by Christians. 3 

Let us also carefully avoid dispute and contestation. 'Con- 
tend not in words, for it is to no profit, but to the subversion 
of the hearers. — The servant of the Lord must not wrangle, 
but be gentle towards all men.' 4 St. Dorotheus says, that 
he had rather things should be left undone, than perceive any 
disputes or contests arise amongst brethren in doing them. 
St. Bonaventure affirms, that there is nothing more unbe- 
coming God's servants, than to be at variance, and contend 
with one another. And St. John Climachus assures us, 
that obstinacy, even in the cause of truth, can come from 
none but the devil. And indeed, what often prompts us to 



1 Mat. v. 9. 2 Mat. sviii. 7. 3 Eph. v. 3. 4. 4 2 Tim. ii. 14. 24. 



272 



FRATERNAL CHARITlT. 



maintain our opinion, with warmth and acrimony, is the 
desire we have to be thought wiser than our opponents 5 
rather than the interest we take in the subject of the dis- 
pute. The love of truth, is what we pretend, and perhaps, 
fancy, to be the cause of our inflexibility, whilst we are 
really urged on, by pride and vanity. Moreover, the 
subjects of most disputes and altercations, in the ordinary 
occurrences of life, are generally so trifling and insignifi- 
cant, that it ought to appear a matter of no importance to 
the contending parties, which of the two is mistaken. 
There are persons, however, who, as if they were answera- 
ble for every erroneous opinion, which another may happen 
to express in their presence, are always sure to contradict 
it, without any regard to his feelings. Such conduct may 
proceed from a false zeal, which ought to be enlightened, 
and regulated ; but, most commonly, it originates in pride, 
and always denotes presumption. It is by no means neces- 
sary, that, on all occasions, we should maintain our opi- 
nions, and endeavor to make others adopt them. When a 
person disagrees with us upon subjects of little, or no 
importance, we may give him our reasons for thinking as 
we do; but after that, let us drop the conversation, as if we 
had nothing else to say, and take care not to show, that, 
though we yield through politeness and for the sake of 
peace, we still think ourselves in the right. 'It is an honor 
for a man,' says Solomon in the book of proverbs, Ho sepa- 
rate himself from quarrels;' 1 and there is certainly, on 
many occasions, a great deal of merit in yielding to another, 
and letting him apparently, obtain the victory over us. For 
thus we practise humility, by overcoming the desire we 
generally have to make our own sentiment prevail ; charity 
towards our neighborly not provoking him ; and, the love 
of God, by removing the cause of many sins, v/hich are 
usually committed in the heat of dispute. 'A hasty con- 



1 Prov. xx. 3. 



FRATERNAL CHARITY- 



27S 



tention kindleth a fire; and a hasty quarrel sheddeth 
blood.' 1 

Reprimanding, either without due authority, or proper 
moderation, is also a great fault against fraternal charity. 
We ought never to assume the right of reprimanding per- 
sons, who are not, in any manner, under our charge; for, 
generally speaking, such persons are unwilling to give us 
that right : and if we take it, they will think that we med- 
dle with what does not concern us, and that we are either 
influenced by interested motives, or carried away by an 
immoderate zeal and a restless disposition. When we have 
good reason to suppose that our neighbor will take in 
good part, what we might have to remark on his conduct, 
we may then, admonish and try to correct him of his faults. 
But even in this case, we should wait for a favorable oppor- 
tunity, and proceed with great caution and mildness. Ill- 
timed, and unwarrantable animadversions upon the conduct 
of others, are calculated to give rise to warm altercations, 
bitter repartees, and endless retaliations. We read that 
Socrates, dining one day with his friends, reprehended one 
of the guests, rather too severely : Plato, who was present, 
said to him — Would it not have been better for you, to defer 
this reproof to another time, and tell him of his fault pri- 
vately ? — Be it so, replied Socrates, but would you not, 
yourself, have done much better, if you had not told me of 
mine publicly? The altercation, between the philosopher 
and his disciple ended here ; but among men of less pru- 
dence and wisdom, it would probably have gone much fur- 
ther. For when two persons once begin to recriminate, it 
is difficult to tell when they will stop ; and they generally 
do not, before charity has been wounded, and scandal given 
to those who happen to be present. On such occasions, we 
blame with anger, and correct without moderation; because 
our self-love cannot forgive the self-love of others ; — it 
hides our defects, and magnifies theirs. 



1 Eccl. xxviii. 13. 



274 



FRATERNAL CHARITY. 



However careful we may be, we shall often be liable, in 
our intercourse with our fellow-beings, to have our feelings 
w r ounded, and to wound theirs ; to give, and to take offence ; 
to cause, and receive displeasure. It will not, therefore, be 
amiss to remark how we should behave ourselves on these 
occasions. 

When any one speaks to us in a rude and unbecoming 
manner, we must take care not to answer him in the same 
tone ; but bear his language with patience, and overlook it 
through humility. When two hard bodies hit one another, 
they make a great noise ; but if a hard body strikes against 
a soft one, it makes none at all. A cannon ball beats down 
a tower, with a terrible crash ; but if it be shot against a 
wool-sack, its force is deadened, and quickly spent. I have 
already remarked, in the words of Solomon, that 'A mild 
answer breaketh wrath; but a harsh word stirreth up fury.' 1 
And the son of Sirach admonishes us, 'to strive not with a 
man full of tongue, and heap not wood upon his fire.' 2 

The precise mode of answering those who provoke us 
by harsh language, unbecoming reproofs, or unfounded re- 
proaches, cannot easily be prescribed : it must be deter- 
mined, — according to the peculiarities of the circumstances 
of persons, places, and time, — by the rules of charity, 
tempered with prudence and humility. We read that Saint 
Dorotheus, on such occasions, used to say: 'Dear brother ! 
pardon me, and pray for me. ' And, doubtless, this would 
be an efficient means of preventing disputes, and shortly 
settling matters. 

But if unmindful of these wise rules, we should ever give 
way, at first, to the impetuosity of our temper, so as to 
recriminate, and begin a dispute ; we ought, immediately to 
recollect ourselves ; and by a proper apology, and even by 
asking pardon, endeavor to bring about a speedy reconcilia- 
tion ; lest, against the precept of Saint Paul, 'the sun should 



1 Prov. xv. 1. 



2 Eccl. viii. 4. 



FRATERNAL CHARITY. 



275 



go down upon our anger.' 1 Nothing but humility, says St. 
Bernard, can repair a breach of charity. 

When any one has offended us, or given us any cause of 
being displeased with him, we ought to guard against giving 
way to a desire of revenge. Enough of harm has already 
been done ; let us not be the occasion of more. ^Render to 
no man evil for evil.' 2 Nor do I mean, when I speak of 
revenge, that cruel passion, which rejoices in the sufferings 
of others, and is always bent upon doing injury: the enor- 
mity of the sin is sufficient, in this case, to deter any one, 
who is not lost to every sense of religion, and humanity. 
I allude to a certain vindictive disposition, in which, our 
pride and self-love see either no great sin, or no sin at all. 
One will say: I wish that person no harm ; but I should be 
glad to find an opportunity to show him, and make him feel 
the impropriety of his behaviour to me. Another will re- 
joice at some censure, which the person with whom he had 
a falling out, may receive from others. A third, will feel a 
secret satisfaction at the disappointment, or slight injury, 
experienced by those who have incurred his displeasure. 
Now, all this is contrary to charity, and may be deservedly 
called revenge. Whoever cherishes such sentiments as these, 
has not forgiven his neighbor from his heart; and ought to 
have a scruple, when he says to God : 'Forgive us our 
trespasses, as we forgive them that trespass against us.' 
Therefore, when any one has offended you, 'Say not, I will 
do to him, as he hath done to me;' 3 I will treat him as he 
has treated me ; for this proceeds from pride, and a desire 
of being revenged. 

There are persons, who, upon pretence that they feel no 
hatred towards those who have offended them, do not take 
the proper means to bring about a true reconciliation ; who 
refuse to see those with whom they once were intimate, and 
to speak with their former acquaintances. How different is 



1 Eph. iv. 26. 2 Rom. xii. 17. 3 Prov. xxiv. 29, 



276 



FRATERNAL CHARITY. 



this mode of acting, from the line of conduct prescribed by 
Saint Paul to the Ephesians ! 'Let all bitterness,' he says, 
'and anger, and indignation, be taken away from you, with 
all malice; — be ye kind, one to another, merciful, forgiving 
one another, even as God hath forgiven you in Christ.' 1 
That is to say, forgive all from the bottom of your heart; 
for it is thus, that God forgives us, when we sincerely 
repent, and are truly converted. He is no longer angry 
with us, and treats us as he did before ; he is as good to us 
as if we had never offended him ; and, far from reproaching 
us with our past transgressions, he even forgets them. — 'And 
their sins and iniquities I will remember no more.' 2 — 'He 
will cast all our sins into the bottom of the sea.' 8 It is 
after this manner, we ought to forgive. If we do not, let us 
fear the punishment of the unmerciful servant, whom his 
master delivered up to the executioners ; for, 'So also shall 
my heavenly Father do to you,' says our Lord, 'if you for- 
give not, every one his brother, from your hearts.' 4 'Forgive, 
and you shall be forgiven ; — for with the same measure that 
you shall measure, it shall be measured to you again.' 5 

Let us also, with the utmost care, avoid entertaining pre- 
judices against any one. There are persons of a suspicious 
disposition, who find fault with every thing; who labor 
under a kind of morbid feeling, which lets them enjoy no 
peace with themselves, or others, and which is not less des- 
tructive of their own personal happiness, than of fraternal 
charity. To overcome this evil disposition, and escape the 
temptations into which it naturally leads, we should, in the 
first place, acknowledge and deplore it; and, afterwards, use 
all our endeavors, not to suffer it to have the least influence 
on our conduct towards our neighbor. — Whatever may be 
our feelings, let us accustom ourselves to act according to 
our duty; and treat every one, as he has a right to be treated. 



1 Eph. iv. 31. 32. 3 Mich. vii. 19. 5 Luke vi. 37. 38. 

2 Heb. x. 17- 4 Mat. xviii. 35. 



FRATERNAL CHARITY. 



277 



Others ought not to suffer and be molested, because we are 
angry, ill-disposed, or prejudiced against them. On the 
contrary, when we are displeased with any one, and feel a 
kind of aversion to him, we should be more particular in 
watching over ourselves, lest we should say something to 
him, that might give him offence, and show resentment. If, 
according to the command given us in the gospel, we ought 
to 'do good to them that hate us,' 1 how much more are we 
obliged to be indulgent and kind to those who have incurred 
our displeasure, by our fault, perhaps, as much as by their 
own ! who have offended us through human frailty, rather 
than malice, and ill-will ! But, however this may be, and 
whatever may have been the motives of the conduct of our 
neighbor towards us, let us follow the advice of St. Paul,— - 
'If it be possible,' he says, 'as much as it is in you, have 
peace with all men.' 2 — 'Be not overcome by evil, but over- 
come evil by good.' 3 



SECTION V. 

The subject continued — Rash judgments, and uncharitable 
suspicions. 

'Why dost thou judge thy brother ? or why dost thou 
despise thy brother ?' 4 Of all the means that the enemy of 
our salvation uses, to disturb the peace and happiness of 
society, one of the most efficacious, is rash judgment. — Even 
uncharitable suspicions, ought to be carefully avoided, if 
we are desirous to be upon good terms with our fellow- 
beings. For St. Austin calls them, 'the poison of friendship;' 
and St. Bonaventure, 'a secret, but most dangerous evil, that 
drives God from us, and tears in pieces fraternal charity.' 

1 Luke vi. 27. 3 Rom. xii. 21. 

2 Rom. xii. 13. 4 Rom. xiv. 10. 

24 



278 



FRATERNAL CHARITY. 



Rash judgments are contrary to fraternal charity, by les- 
sening - , and sometimes destroying, without a sufficient cause, 
the good opinion we had of our neighbor. They render 
us guilty of injustice towards him; for he has a right to 
our esteem and regard, until he proves himself unworthy 
of them. We may form an idea of the nature of rash judg- 
ments, by considering what a sin it would be to blacken the 
character of another, and cause him to lose the esteem of 
his friends. For we do our friends the same injury, when, 
without a sufficient cause, we conceive a bad opinion of 
them, and deprive them of our love and esteem. We may 
also understand the injury we do to our neighbor, by judg- 
ing him rashly, if we examine our own feelings, when others 
entertain a bad opinion of us, without our having given them 
a sufficient cause for it. To judge of our neighbor from our- 
selves, is the rule which charity and justice prescribe. 

Persons of a timorous conscience must however observe, 
that there is a vast difference between being tempted to 
judge rashly, and yielding to the temptation, when it pre- 
sents itself. It is not the temptation, but the consent we 
give to it, that constitutes the offence. It would undoubt- 
edly be much better, not to be liable to have uncharitable 
thoughts about our neighbor ; yet, after all, says Saint Ber- 
nard, a thought does not render us guilty, so long as we 
give no consent to it. 

Three things, says Saint Thomas, are requisite, to judge 
lawfully — authority, knowledge, and integrity: authority, to 
be allowed to judge ; knowledge, to know how to judge ; 
integrity, not to be biassed. Now, in rash judgment, these 
three conditions are wanting. That knowledge is wanting, 
and that, of course, we must be prompted by some improper 
motive or other, is evident, from their being rash; nor could 
authority, if it existed, be lawfully exercised, under such 
circumstances. But it does not exist: he who judges his 
neighbor, usurps the authority of God, encroaches upon his 



FRATERNAL CHARITY. 



279 



rights, and assumes a power that he has reserved to him- 
self. 'Who art thou,' says St. Paul, 'that judgest another's 
servant ?' — whether he acts right or wrong, it is not ours 
to investigate— Ho his own master, he standeth, or falleth.' 1 
That is to say, according to the explanation of St. Chrysos- 
tom : Why do you judge of what does not concern you ; 
and go beyond the limits, within which, divine Providence 
and your situation, confine your jurisdiction? Is that per- 
son, whom you censure and condemn, any ways accounta- 
ble to you ? Have you any right, or superiority over him ? 
Are you answerable for his conduct ? If it were so, 1 would 
be willing that you should examine into his conduct, and I 
would then teach you, with what charity and prudence, you 
should proceed in so delicate a matter. But if this be not 
the case, leave him in the hands of his natural judge ; and 
respect the right which he has to be judged by none but 
God, or those, whom God has appointed to watch over him. 
If his action is not censurable, and you condemn him, you 
do him injustice ; and if he is guilty of the fault for which 
you condemn him, you commit an injustice against God, by 
assuming a power which belongs to him alone. 'There is 
one lawgiver, and judge,' says Saint James, 'who is able to 
destroy and to deliver. But who art thou, who judgest 
thy neighbor.' 2 

But if it be a sin to judge and condemn others, upon 
suspicions, to which their conduct may give rise, how much 
more criminal would it be to do so, when their actions are 
upright, and leave no room for censure? It is, however, 
what some do, who, not being able to find fault with the 
conduct of their neighbor, misconstrue his motives, and 
question the purity of his intentions : who call firmness of 
principles, bigotry ; charitable deeds, ostentation ; the prac- 
tice of religious duties, hypocrisy, See. This, in the 
language of inspiration, is 'to become judges of unjust 

1 Rom. xiv. 4. 2 James iv. 12, 



280 



FRATERNAL CHARITY. 



thoughts;' 1 and act the part of the envious man, who, 'like 
a soothsayer, thinketh that which he knoweth not.' 2 

To conclude, 'Judge not, and you shall not be judged ; 
condemn not, and you shall not be condemned.' 6 Judge 
not ; because your neighbor is not accountable to you ; but 
you are both amenable to the same tribunal : 'We shall all 
stand before the judgment seat of Christ — every one of us 
shall render an account for himself to God.' 4 Judge not 
your neighbor ; because you do not know him sufficiently ; 
you do not see his intention, which perhaps justifies him ; 
and if his crime be manifest, you cannot know, whether he 
will not repent, or has not already repented for it. He fell, 
do you say ? — but, he may rise again, and 'there shall be 
joy before the angels of God upon his doing penance;' 5 if 
so, 'who shall lay any thing to the charge of the elect of 
God ?' 6 He fell, — but he, may, by a true conversion, have 
been restored to the favor of his Maker; and, 'if God is for 
him, who will dare be against him ?" Will you still insist, 
you can judge, at least, from his present conduct, that he 
will soon fall again ? — But he will not fall: 'he shall stand,' 
says St. Paul; fe for God is able to make him stand.' 8 

Pride, which is 'the beginning of all sin,' 9 is also the 
most fertile source of rash judgments. And, what is most 
deplorable, is, that those who think they have made greater 
advances in the way of perfection than others, are fre- 
quently tempted to censure. The good opinion they have 
of themselves, makes them look with contempt on the weak- 
ness of their neighbor, and they seem to have acquired a 
right to judge every body. The saints say, that charity 
is the companion of humility;— he who is truly humble, 
has not his eyes open to the faults of his neighbor, but con- 
siders his own; and, — finding so many things to deplore 

1 St. James ii. 4. 4 Rom. xiv. 10. 12. 7 Rom. viii. 31. 

2 Prov. xxiii. 7. 5 Luke xv. 10. 8 Rom. xiv. 4. 
[ 3 Luke vi 3J. 6 Rom, viih 33. 9 Eccl. x 15. 



FRATERNAL CHARITY. 



231 



in himself, — he is not tempted to bestow his attention on 
the imperfections of others. The consideration of our own 
faults, and spiritual infirmities, would, therefore, be an ex- 
cellent preservative against the temptation of rash judgment. 
When we cannot help perceiving the faults of your neigh- 
bor, we should not curiously investigate the nature and 
extent of his offence, but look to ourselves ; — we ought to 
leave him to the judgment of his conscience, and examine 
our own. We shall often find ourselves guilty of the same 
transgressions, prone to the same evils, that we notice in 
him ; — equally, and, perhaps, more liable to censure. 

Rash judgments sometimes proceed, immediately, from 
the corruption of our heart, — judging of the disposition of 
others by our own, — we easily think them guilty of what we 
are apt to do ourselves. 'A fool,' says Ecclesiastes, 'when 
he walketh in the way, whereas he himself is a fool, 
esteemeth all men fools M Objects seen through a colored 
glass, appear of the same color as the glass ; so a wicked 
man judges others to be like himself. As he views their 
conduct through a defective medium, and in an unfavorable 
light, he puts a wrong construction on every thing they do. 
He supposes them to be led by the same motives that guide 
him ; he bestows his intentions upon them ; and thus, be- 
trays the corruption of his heart. 'Wherefore, thou art 
inexcusable, O man ! whosoever thou art that judges t. For 
wherein thou judgest another, thou condemnest thyself ; for 
thou doest the same things which thou judgest.'' 2 On the 
contrary, a virtuous man interprets the actions of others in 
the best manner he can ; — if he cannot excuse the act, he 
excuses the intention. We read of St. Ignatius, that, when 
an action was so evidently bad that he could not excuse it 
upon any ground whatever, he suspended his judgment, and 
said to himself, in the language of scripture : 'Judge not 
before the time;' 3 — 'man seeth those things that appear ; the 



1 Chap. x. iii. 
24* 



2 Rom. ii. 1. 



3 1 Cor. iv. 5. 



232 



FRATERNAL CHARITY, 



Lord beholdeth the heart •,' 1 — 'who art thou, that judgest an- 
other's servant? to his own master he standeth or falleth.' 2 

To the causes of rash judgments, which I have already 
mentioned, St. Thomas adds envy, jealousy, or some secret 
aversion. For, we easily believe what is pleasing to us ; 
and as we naturally feel a certain satisfaction in the faults 
of him who is the object of these passions, the consequence 
is, that we judge him without mercy, and condemn him 
unjustly, upon the least suspicion. The truth of this asser- 
tion will be rendered more striking, by being contrasted 
with the effects produced on our judgments by strong at- 
tachment. When we love a person dearly, we approve all 
he does : and far from magnifying his faults, if, at times, 
we cannot help perceiving them, we try all we can to ex- 
tenuate, and excuse them. The same fault, accompanied 
with the same circumstances, we judge to be highly crimi- 
nal, in those we dislike, and a pardonable imperfection, in 
those we love. And daily experience teaches us, that there 
are persons from whom we can take nothing in good part, 
whilst, at the same time, we bear with many things from 
others, without being in the least offended, or displeased. 
Hence this maxim of the wise man : 'Hatred stirreth up 
strifes, and charity covereth all sins.' 3 So that we may say, 
with truth, that it is the want of charity, which makes us 
judge others rashly. This want of charity is also the cause 
why we are sometimes offended with many things in them, 
which are no fault at all. When we feel a dislike to a per- 
son, his air, his gesture, his conversation, and even his good 
qualities, are displeasing to us. 

The enemy of our souls sometimes endeavors to make 
us lose the esteem we have for virtuous persons, and the 
benefit we derive from their good example, on account of 
Kiere trifles, and imperfections, from which the most holy 
are not always exempt in this world.— Why, 'a just man 

1 1 Kings xTi. 7- 2 Rom, xiv. 4. 3 Proy. x. 12. 



FRATERNAL CHARITY. 



283 



shall fall seven times, and shall rise again-,' 1 'and if we say- 
that we have no sin, we deceive ourselves, and the truth 'is 
not in us;' 2 — should then, such faults, as do not deprive our 
neighbor of the grace and love of God, deprive him of our 
esteem and good will ? No ; — christian charity has stronger 
ties and a more solid foundation, than worldly friendship : 
it is founded upon God, and partakes of the stability of the 
love, which he himself has for us. If then, he, who is lord 
and master, is not angry with the conduct of our fellow- 
beings ; why are we, his servants, and their equals, dis- 
pleased and offended ? Notwithstanding these imperfections, 
which irritate us against our neighbor, God loves him, and 
continues to bestow his favors upon him ; why shall we 
act differently?— 'If God hath so loved us,' says the beloved 
disciple, 'we ought also to love one another;' 3 and, doubt- 
less, after the same manner. 

Let us also observe, with Saint Gregory, that God some- 
times refuses minor graces to those on whom he lavishes 
his choicest gifts. In the wise disposition of his adorable 
providence, he leaves them to contend with many foibles 
and weaknesses, that they may become more and more 
humble and vigilant, and thereby preserve the great favors, 
which they have received. Remember, adds the same saint, 
that he, in whom you remark such imperfections, may, 
nevertheless, be perfect; and that you may be very imper- 
fect, though you are free from them. This consideration 
will enable you to preserve humility with regard to your- 
self, charity towards your neighbor, and to avoid rash 
judgments. 

1 ProY. xxiv. 16. 2 1 John i. 8. 3 1 John iv. 11. 



CHAPTER XVI. 



ON CONFORMITY TO THE WILL OF GOD. 



'Not as 1 will, but as thou wilt.' 1 — The Son of God, as 
the holy fathers remark, came down from heaven, and put 
on human nature, for two reasons; to redeem us by his blood, 
and to teach us the way to bliss by his doctrine and by his 
example. If he was not truly God, says St. Leo, he could 
have brought no remedy to our evils ; and if he was not 
truly man, he could have shown no example for our imita- 
tion. But being God and man, at the same time, he has 
done both; — he came, 'that we might have life, and have it 
more abundantly;' 2 — he came 'to instruct us, that renounc- 
ing impiety, and worldly desires, we should live soberly, 
and justly, and piously in this world;' 3 — 'he left us an 
example, that we should follow his steps:' 4 

But, of all the instructions that our Lord Jesus Christ 
has given us, one of the most important is, to have an entire 
conformity to the will of God. This, he taught in the 
excellent form of prayer which he gave to his apostles, — 
'Thy will be done on earth, as it is in heaven ;' 5 — this, he 
taught by his own example : 'I came down from heaven,' he 
says, 'not to do my own will, but the will of him that sent 
me.' 6 Thus, notwithstanding the horror, which, as man, 
he experienced at the approach of his passion, he remained 
perfectly resigned to the will of his heavenly Father : 'Yet,' 
he exclaimed, 'not my will, but thine be done.' 7 

1 Mat. xxvi. 39. 4 1 Pet. ii. 21. 6 John vi. 38. 

2 John x. 10. 5 Mat. vi. 10. 7 Luke xxvii. 43. 

3 Tit. ii. 12. 



CONFORMITY TO THE WILL OF GOIh 



285 



SECTION I. 

Two principles concerning conformity to the will of God. 

To treat the subject of conformity to the will of God 
thoroughly, and establish its practice upon a solid founda- 
tion, we must lay down two incontestable principles. 

The first is, that our perfection consists in this conformity, 
and that the greater it is, the greater also will be our perfec- 
tion, Because, the love of God is, unquestionably, the most 
perfect of all virtues, and, the more we love him, the more 
perfect we are ; but, an entire conformity to the will of God, 
is evidently the strongest proof of our love for him ; there- 
fore, the more perfect the conformity of our will to that of 
God, the more perfect our love, and the greater our per- 
fection. 

The second principle, we ought to lay down, is, that 
nothing happens in this world, but by the order, or with the 
permission of God. 'Good things and evil, life and death, 
poverty and riches, are from God.' 1 'The eyes of the Lord, 
in every place, behold the good and the evil.' 2 His pro- 
vidence extends to, and directs all things ; — his wisdom 
'reacheth from end to end mightily, and ordereth all things 
sweetly.' 3 'He change th times and ages ; taketh away king- 
doms, and established them.' 4 'Two sparrows are sold for 
a farthing,' says Jesus Christ, 'and not one of them falls to 
the ground, without your Father ; — the very hairs of your 
head are all numbered.' 5 Chance and fortune are words by 
which men express their ignorance of the cause of occur- 
rences, for which they cannot account ; but with regard to 
God, nothing happens, nothing is done, by chance. 'All 
things are naked, and open to his eyes.' 6 'Lots are cast 
into the lap •, but they are disposed of by the Lord.' 7 



1 Eccl. xi. 14. 4 Dan. ii. 21. 6 Heb. iv. 13. 

2 Prov. xv. 3. 5 Mat. x. 29. 30. 7 Prov. xvi. 33, 

3 Wisd. viii. 1. 



2S6 CONFORMITY TO THE WILL OP GOD. 

From these principles it follows, that we are strictly 
bound to submit, in all things, to the dispensations of Pro- 
vidence ; not merely, as inanimate creatures do, by neces- 
sity, but by a free consent of our will ; — that we ought not 
to look upon any thing, as the effect of chance ; but, as the 
fulfilment of the will of God, who, by means of secondary 
causes, regulates and directs human events. Thus when 
Job heard the misfortunes that had befallen him, he ex- 
claimed : 'the Lord gave, and the Lord hath taken away; as 
it hath pleased the Lord, so it is done ; blessed be the name 
of the Lord.' 1 He did not say, remarks Saint Austin, 'the 
Lord gave, and Satan hath taken away;' because he knew, 
that the evil spirit can do nothing without God's permission. 



SECTION II. 

Advantages we derive from a perfect conformity to the 
will of God. 

The habit of conformity to the will of God produces that 
entire resignation, which the saints consider as the source, 
and necessary foundation of the peace of the soul. Man 
then, places himself in the hands of God, even as a piece of 
clay in the hands of the potter ; lie leaves it to Providence 
to do with him what it thinks fit ; he has no will of his own, 
and views the glory of God in all things. All he wishes 
is, that the divine will should be done with regard to him. 
It was in consequence of the perfect conformity of his will 
to that of heaven, that David deserved to be called 'a man 
according to God's heart!' — 6 I have found David, a man 
according to my own heart, who shall do all my wills.' 2 — 
'Shall not my soul be subject to God ?' 3 exclaims this holy 



1 Job i. 21. 2 1 Kings aiii. 14.— Acts xiii. 22. 3 Ps. lxi. 2. 



CONFORMITY TO THE WILL OF GOD. 



237 



king, — 'Be thou, O my soul ! subject to God -,' 1 — 'My heart 
is ready, O God! my heart is ready.' 2 

Entire conformity to the will of God is the best means 
of practising that mortification and self-denial, which are 
so strongly recommended in the gospel. It includes the 
entire oblation of ourselves In other acts of mortification, 
we make the sacrifice of one thing only, of our pride, for 
instance, our sensuality, or some other particular passion ; 
but, by perfect conformity to the will of God, we offer our- 
selves as a perpetual holocaust to him, that he may deal 
with us as he pleases, — we renounce ourselves, — we die to 
ourselves. 

Conformity to the divine will, is also the surest, and, in 
reality, the only means to preserve that 'justice, peace, and 
joy in the Holy Ghost,' 3 which establish the kingdom of 
God in our souls, and constitute our happiness in this life. 
For, as there is no change or vicissitude in heaven, and the 
saints enjoy undisturbed beatitude, in the constant fruition 
of God ; so those who have attained a perfect conformity 
to the divine will, never suffer themselves to be disturbed, 
or in the least disquieted, by the various occurrences and 
events of this life. They will what God wills, and as he 
wills it; therefore, do they rejoice when the will of God is 
done, whatever may be the result, — whether success or 
disappointment, health or sickness, life or death. Then it 
is, that these words of the wise man are truly verified, 
'whatsoever shall befall the just man, it shall not make him 
sad ;' 4 and, that, as St. Paul speaks, 'to them that love God, 
all things work together unto good.' 5 This holy confor- 
mity is the foundation of that 'peace of God, which sur- 
passeth all understanding, and keepeth our hearts and minds 
in Christ Jesus.' 6 And in truth, what could disturb our 
peace of mind, and depress our heart, when we receive all 

1 Ps. lxi. 6. 3 Rom. xiv. 17. 5 Rom. viii. 28. 

2 Ps. Ivi. 8. 4 Prov. sii. 21. 6 Phil. iv. 7. 



288 



CONFORMITY TO THE WILL OF GOO. 



things from one, 'who loveth our souls ; ?1 whose 'thoughts 5 
towards us are 'thoughts of peace, and not of affliction;' 2 
whose 'judgments,' though 'incomprehensible,' 3 'are equi- 
ty,' 4 who is 'just in all his ways, and holy in all his 
works ?' 5 What could make us unhappy, — when we place 
our happiness in God, — when the accomplishment of his 
holy will is the sole object of all our wishes and desires ? 

But if we make our happiness depend upon any of the 
perishable enjoyments of this life, it must needs be subject 
to their vicissitudes and instability. And, moreover, were 
these to last as long as we could wish, 'Our hearts, made 
for God, shall never be fully satisfied,' as St. Austin expe- 
rienced, 'until they rest in him.' 'A covetous man shall not 
be satisfied with money,' 6 says Ecclesiastes ; and the same 
must be said of all the good things of this world. 

When St. Francis of Borgia arrived at Grenada with the 
corpse of the empress Isabella, the coffin in which it was 
enclosed had to be opened. The young duke was so struck 
at the awful change which he saw in the features of this 
once admired princess, that he made a firm resolution, at 
that very moment, to devote himself entirely to the service 
of God : '1 promise, O Lord !' he said within himself, 
'never to serve a master, who is subject to death.' — Let us 
imitate this example ; let not our affections be riveted upon 
any thing that may be taken away from us against our will. 
Unless we do so, we need not expect ever to enjoy true 
peace and content of mind. I know, says St. Austin, that 
every one wishes to be happy ; but, unfortunately, all do 
not look for happiness where it is to be found. The cove- 
tous, the ambitious, the proud, the sensual, — all seek hap- 
piness ; but they seek it not, where they ought, and, of 
course they never find it. Let us not lose our time and 
weary ourselves in the pursuit of phantoms, which elude 

1 Wisd. xi. 27. 3 Rom. xi. 33. 5 Ps. cxliv. 17. 

2 Jerem. xxix. 11. 4 Ps. cxviii. 15. 6 Eccl. v. 9. 



CONFORMITY TO THE WILL OF GOD. 



289 



our grasp. Lot us love, and seek that happiness, which 
alone is perfect and lasting- ; and rest assured, that 'all is 
vanity,' in this world, except to love God, — to serve him, 
and none but him. 

St. Austin, writing upon these words of our Saviour, 
'whatsoever you shall ask the Father in my name, that will 
I do,' 1 says, that we ought not to make our peace and tran- 
quillity of mind consist in doing our own will, and obtain- 
ing what we wish, — for this is not, generally, what is best 
for us, and may often prove injurious and detrimental, — but, 
that we should endeavor to find our satisfaction in what 
God directs or permits. When our natural disposition would 
hinder us from good, and incline us to evil, we should 
pray to God, not that he would grant us what is evil, but 
that we should love what is good. In other words, if we 
find less satisfaction in the fulfilment of the will of God, 
than in doing our own, we ought to beg of God, not that 
ours be done, but that we should resign ourselves, with 
pleasure, to his. If, by the temptation of the devil, or our 
own corrupt nature, we should, at times, lose that relish 
for virtue and desire of perfection, which we once expe- 
rienced, — if, like a sick person, we should be apt to wish 
what would be hurtful to us, — we must take care not to 
yield to the temptation ; but earnestly beg of God to change 
our disposition, and 'to teach us to do his will,' with alacrity 
and joy. 

Those who enter into a religious order are told, that they 
must never think of doing their own will, but be guided, in 
all things, by the will of their superiors. Yet, says St. 
Dorotheus, speaking on this subject, be not uneasy about 
this; — you may, if you choose, always do your own will. 
1 shall show you how this can be accomplished, in perfect 
conformity to the rules of religious obedience. Have no 
other will, than that of your superior ; and then in doing 

1 John xiv. 13. 

25 



290 



CONFORMITY TO THE WILL OF GOtJ. 



his will, you will do your own. Thus, you will sleep as 
long as you please, because you will wish to sleep no lon- 
ger than the rule permits ; you will eat what you please, 
because you will not wish to eat any thing but what is 
before you ; in a word, you will always do what you choose, 
because you will never choose, but what obedience directs. 
The application of this advice to a Christian, who wishes to 
serve God in the world, is obvious and easy. For he too 
has a superior to obey, and a rule to observe ; — God is his 
superior, and the divine will is to be the rule of his conduct. 
Let him, therefore, have no other will than that of God, 
and he will do his own will in all things ; for the will of 
God is always done: 'Whatsoever the Lord pleased, he 
hath done,' says the psalmist, 'in heaven, in earth, in the 
sea, and in all the deeps. 51 How happy we should be if 
such was the habitual disposition of our heart! 

Perfect conformity to the divine will is one of the best 
dispositions to obtain the favors and blessings of heaven. 
For, it at once removes the attachment to our own will, 
which is the greatest obstacle to the Lord's communica- 
tions, and leaves us, entirely, to the direction of his kind 
and loving providence. Thus, when God wished St. Paul 
'to carry his name before the gentiles, and kings, and the 
children of Israel,' 2 the first sentiment, with which he 
inspired him, was an ardent desire to know and accom- 
plish his will. This 'vessel of election' was yet prostrate 
on the ground, whence he saw 'the heavenly vision,' when, 
'trembling and astonished, he said, Lord what wilt thou 
have me to do?' 3 — Oh short, but comprehensive prayer! 
exclaims St. Bernard, how fervent ! how efficacious, and 
perfect! If then, you wish to have a sure and easy means 
to acquire perfection — here it is — Say with that apostle, 
4 Lord ! what will you have me to do ?' and with the pro- 
phet, 'My heart is ready, O God ! my heart is ready.' 4 Let 



1 Ps. cxxxiv. 6. % Acts ix. 15. 3 Acts ix. 6. 4 Ps. 8. 



CONFORMITY TO THE WILL OF GOD. 



291 



these words always be in your mouth, have them always 
in your heart ; and the more familiar the sentiment they 
convey becomes to you, the greater will be your progress 
towards perfection. 

The habit of conformity to the will of God furnishes us 
with a ready and most efficacious remedy, against a sort of 
temptation, by which the most pious are sometimes mo- 
lested. The enemy of our soul endeavors to disturb the 
peace of their minds, by presenting to their imagination 
various temptations, to which they possibly might be ex- 
posed, and wishing them to answer what they would do, if 
they were actually to take place. Thus, — 'Were such a per- 
son (perhaps one of their best friends) to speak against 
you, or calumniate you, — what would you say ? — how 
would you behave yourself under such, or such circum- 
stances r' The general rule given to persons who are sub- 
ject to this kind of temptation, is, that they are not to 
answer these questions ; because if they once begin to reply 
and argue, the same temptation will present itself under a 
variety of forms, and they will find it hardly possible to 
extricate themselves from the snares laid for them. Proper 
as this silence may be to defeat our enemy, and arrest the 
progress of the temptation, yet it may not produce those sen- 
timents of confidence and piety, which alone can satisfy the 
mind, and warm the heart ; — but conformity to the divine 
will, will have that happy effect. Let us say to ourselves 
on these trying occasions : — -'My sanctification is the will of 
God;' 1 'he will not suffer me to be tempted above that 
which I am able' 2 to stand, with the help of his grace. I 
place all my confidence in him ; — if such misfortunes, or 
temptations were ever to befall me, I should endeavor to 
use every exertion in my power, not to offend him ; and I 
firmly hope, that he would give me strength to do his 'good, 
acceptable, and perfect will.' 3 

1 Thes. iv. 3. 2 1 Cor. x. 13. 3 Rom. xii. 2. 



292 



CONFORMITY TO THE WILL OF GOD. 



The combined efforts of men and the infernal spirits, can 
do us no harm, without the knowledge, and permission of 
God ; and let us rest assured, that whatever may possibly 
take place, with his permission, is intended for our good. 
Jn hell, the damned suffer, and from their sufferings, they 
can derive no good to themselves— they are unavailable, and 
eternal. But on this earth, both sinners and the just, meet 
with crosses and afflictions, that they may, thereby, either 
be purified or improved, and, ultimately rewarded. 'Let us 
believe that these scourges of the Lord, with which we are 
chastised,' said Judith to the inhabitants of Bethulia, be- 
sieged by Holofernes, 'have happened for our amendment, 
and not for our destruction.' 1 'According to the multitude 
of my sorrows,' exclaimed holy David, 'thy comforts have 
given joy to my soul.' 2 'Our present tribulation, which is 
momentary and light,' writes St, Paul to the Corinthians, 
'worketh for us above measure exceedingly an eternal 
weight of glory.' 3 

Nor is it sufficient to have a speculative knowledge of 
this universal intervention of divine Providence in all that 
happens, we ought, moreover, in order to derive greater 
advantage from this truth, to believe it practically, so that it 
may produce in us a lively sense of resignation, and perfect 
conformity to the will of God. Thus, in the most trying 
occurrences, from what cause soever they may take place, 
we should say to ourselves : — 'God sees what I suffer ; if he 
chose, he could prevent it ; but he does not; he permits it ; 
therefore, it must be for my own good; for he is a kind, 
merciful, and loving God. Under these circumstances, I 
must still work out my salvation. Viewed in themselves, 
they seem an obstacle to it ; but in the designs of God, 
they are to be improved, with the assistance of his grace, 
into the very means, whereby it is to be obtained.' 



1 Judith viii. 27. 2 Ps. ciii .19. 3 2 Cor. iv. 17. 



CONFORMITY TO THE WILL OF GOD. 



293 



Such considerations soothe our griefs, alleviate our sor- 
rows, banish fear, and cause us to rejoice in the midst of 
tribulations. 'OLord! says the psalmist, 'thou hast crown- 
ed us with the shield of thy good will.' 1 — And in fact, 
kind Providence surrounds, protects, and guards us on all 
sides. 'The Lord hath hidden me in his tabernacle,' says 
the same holy king ; 'in the day of evils, he hath protected 
me in the secret place of his tabernacle ;' 2 'my soul trusteth 
in thee, and in the shadow of thy wings will I hope.' 3 'The 
children of men shall put their trust under the covert of 
thy wings;' 4 'thou shalt hide them in the secret of thy 
face.' 5 The care of God's loving Providence is beautifully 
described by Moses, in his celebrated canticle, 'Jiear, O ye 
heavens ! the things that I speakf fyc. — 'The works of God 
are perfect,' he says, 'all his ways are judgment : he is 
faithful, he is just, and right. When the Most High divided 
the nations, when he separated the sons of Adam, he ap- 
pointed the bounds of people according to the number of 
the children of Israel. But the Lord's portion is his peo- 
ple ; Jacob the lot of his inheritance. He found him in a 
desert land, in a place of horror; — he led him about, — he 
kept him as the apple of his eye. As the eagle, enticing 
her young to fly, and hovering over them, he spread his 
wings, and hath taken him, and carried him on his shoul- 
ders.' 6 

What comfort should we not derive in our afflictions, from 
this view of God's providence ! If a man, wealthy, highly 
respected, and possessed of great power and influence in 
his country, had children and loved them dearly, would 
they not look to him, and rely upon his kindness and affec- 
tion, in their wants and difficulties ? With how much more 
reason should we cast our care upon our heavenly Father, 
whose love for us is as great, as his power, and his riches! 

1 Ps. v. 13. 3 Ps. lvi. 2. 5 Ps. xxx. 21. 

2 Ps. xxvi. 5. 4 Ps. xxxv. 8. 6 Deut. xxxii. 4. 8.— 11. 

25* 



294 



CONFORMITY TO THE WILL OF GOD. 



No the love he has for us, in his Son, will never suffer 
him to cease to do good to us, for whose sake he delivered 
this beloved Son to the cruel death of the cross. It is the 
reflection of St. Paul : 'He that spared not even his own 
Son,* he says, 'but delivered him up for us all, how hath he 
not also, with him, given us all things ?'* 

But, if all mankind, even the greatest sinners, are to have 
this confidence in God, that, in all the dispensations of his 
providence, he will be just, and kind, and merciful to them ; 
how great and unbounded should be the confidence of those, 
who have devoted themselves, in a special manner, to his 
service ! — who shun the dangerous pleasures and sinful en- 
joyments of the world — and whose only wish is, to please 
and love him, more and more, whom they have chosen as 
Hheir portion forever !' — It was this confidence that strength- 
ened the saints among the many dangers, temptations, and 
persecutions, to which they were often exposed : nothing 
could disturb the peace and tranquillity of their mind ; 
because they knew that nothing happened but with God's 
permission, and for their own good. 



SECTION III. 

Three degrees of conformity to the will of God, with regard 
to sufferings. 

The masters of a spiritual life distinguish three degrees 
in the virtue of conformity to the divine will. Those who 
possess the first, would rather endure afflictions and misfor- 
tunes, than avoid them, by the commission of sin ; although 
they shun them as much as possible, whenever they can do 
so in conscience Those persons, though sensibly afflicted 
at the evils which they suffer, may still be said to be resigned 



1 Rom. viii. 32. 



CONFORMITY TO THE WILL OF GOD. 



295 



to the will of God. This degree is of strict obligation. 
The second, enables us to bear afflictions and crosses, with 
cheerfulness, whenever they come ; under the conviction, 
that they befal us, by the permission of God, and for our 
own good. This degree is above the first, inasmuch as it 
causes us to suffer, not only with patience, for fear of 
offending God; but also with pleasure, for his sake. The 
third degree of conformity, makes us desire afflictions, 
before they come, and rejoice, when they are sent to us, as 
being the manifestation of the divine will towards us. The 
apostles had arrived at this perfect conformity, when, after 
having been cast into prison and scourged by the Jews, 
'they went from the presence of the council rejoicing that 
they were accounted worthy to suffer reproach for the name 
of Jesus.' 1 So had St. Paul, when he wrote to the Corin- 
thians, 'I am filled with comfort, I exceedingly abound with 
joy, in all our tribulation.' 2 Nor was this virtue peculiar 
to apostolical men; — it shone forth in the primitive Chris- 
tians. 'You received with joy the plundering of your 
goods,' wrote St. Paul to the Hebrews, lately converted to 
the faith, 'knowing that you have a better and permanent 
substance.' 3 And St. James exhorts all the faithful to this 
perfection : 'My brethren,' he says, 'count it all joy, when 
you shall fall into divers temptations,' 4 that is, into 'divers 
trials and afflictions,' as the context plainly shows. It is a 
common thing, says Father Avila, to thank God for favors 
and blessings ; but it is peculiar to the just, to be grateful 
for afflictions and misfortunes. 

Some persons, whilst they admit the principle, that we 
ought to suffer with patience, and that christian perfection 
requires us to suffer with joy, what God permits, are not, 
however, willing to apply it, as they should, to all particular 
cases, in which the will of providence is equally discerni- 
ble. They seem to wish to conform to the will of God, on 



1 Acts v. 41. 2 2 Cor. vii. 4. 3 Heb. s. 34. 4 James i. 2. 



298 CONFORMITY TO THE WILL OF GOD. 

condition, that it shall be such as they could desire it. — 
Thus, for instance, they wish to be good, and lead a holy 
life ; but they try to persuade themselves that they are not 
able to do so, under the circumstances in which they are 
placed, and wait until God grants them more favorable 
opportunities. That is to say, they wait for a change in 
the dispensations of Providence, that they may, when they 
are more conformable to their wishes, comply with them 
entirely. Such persons are willing to suffer, and do penance; 
but they would choose their sufferings. They would fast, 
for instance, but they will not practise humility; they 
could bear with sickness and poverty, but they cannot put 
up with an angry word, or a want of attention, which hurts 
their feelings. In short, they would do the will of God, if 
it were to agree with their own. 

This disposition is far from the conformity of which I 
speak : it is a dangerous illusion, and palpable deception, by 
which our will and caprice are substituted in the place of 
the will of God, and of the counsels of his wisdom. The 
true servants of God, says St. Austin, are not anxious that 
he should command them, what they wish ; but that they 
should wish, what he commands. Do not pray, says Abbot 
Nilus, that what thou wishest may take place ; but pray, as 
thou hast been taught, that the will of God be done with 
regard to thee. 

It does not belong to us to choose, what, and when, we 
should suffer; the choice must be left to God. You say — 
'I know that I ought to suffer with patience, and, were my 
troubles and afflictions of a different nature, I would bear 
with them ; but such as they are, and under the present 
circumstances, I cannot endure them.' — Why not ? — I ask. 
Does God, who commands not things impossible, as St. 
Austin speaks, require you to put up with more, than you 
are able to stand ? Does he — contrary to the testimony of 
St. Paul, who says he 'will not' — suffer you to be tempted 



CONFORMITY TO THE WILL OF GOD. 



297 



above your strength ? Moreover, were those things, which 
you would be willing to bear, left to your own choice, they 
could not be properly called sufferings. A sincere desire to 
please God, should prompt us to wish to follow the path, he 
points out, and not the road, which we may choose for our- 
selves. Let us say what we please ; — our conformity to the 
will of God can never be such as it ought to be, — until we 
resign ourselves entirely into his hands, that he may deal 
with us as he pleases, at the time, and in the manner, he 
pleases, — until, at the sight of present evils or the appre- 
hension of future misfortunes, we say with the prophet, 4 I 
have put my trust in thee, O Lord !' thou art my God, my 
lots are in thy hands or with Heli, when Samuel foretold 
him the awful calamities which were soon to fall on his 
family, 'It is the Lord, let him do what is good in his 
sight.' 2 



SECTION IV. 

Conformity to the ivill of God, as regards our situation in 
life, and vocation. 

Every one should be contented with that state of life, 
in which divine Providence has placed him, and never 
repine at its disposition. To endeavor, by lawful means, 
to better our situation, when it can be accomplished, without 
sin, or detriment to our piety, is not, generally speaking, 
contrary to the conformity we are bound to have to the will 
of God; but, even then, there may be a degree of anxiety 
and solicitude, incompatible with this virtue, and contrary 
to the precept of our Lord : 'Be not solicitous for to-morrow, 
for the morrow will be solicitous for itself.' 3 Saint Austin, 
commenting on this text from the psalms, 'Incline my heart 



I Ps. xxx. 15. 2 1 Kings iii. 18. 3 Mat. vi. 34, 



298 



CONFORMITY TO THE WILL OF GOD. 



unto thy testimonies, and not to covetousness, 51 says that 
covetousness (meaning thereby all kinds of inordinate de- 
sires) is the source of all our evils. — What caused our first 
parents to fall from the state of innocence and happiness, in 
which they had been created, into sin and misery? — it was 
the desire of possessing more knowledge, and greater pre- 
rogatives, than had been granted to them. — Not satisfied 
with the exalted station he held in the mansions of bliss, 
Lucifer would 'ascend, and be like the Most-High,' — and 
'he was brought down to hell, into the depth of the pit.' 2 

In a word, the consideration of the will of God should 
suffice to make us live happy and contented in the situation, 
in which we find ourselves unavoidably placed; but, if a 
change were possible, and should appear advisable, this 
holy will should be ascertained, before we could proceed 
with confidence and safety. For wo to the man, who, by 
a capricious determination, or a rash choice, deviates from 
the path, which divine Providence points out to him ! 

God made us, as we have been taught from our infancy, 
to serve him in this life, and to possess him in the next. In 
the meantime, his all-ruling providence must direct us in 
every circumstance of our mortal existence, and guide our 
steps in the various walks of life, through which his uner- 
ring wisdom may choose to lead us. St. Paul, in his epistle 
to the Romans, remarks, that 'as in one body we have many 
members; but ail the members have not the same office: 
so we being many, are one body in Christ, and each one, 
members one of another, having gifts different, according to 
the grace which is given us.' 3 Now, as in the human body, 
each member is destined to a particular use; so, in the 
mystical body of Christ, every one of the faithful is to hold 
his station and employment, from the dispensation of Pro- 
vidence. It would, indeed, be a shocking deformity, if the 
eyes or the ears were to quit their natural position, with a 



1 Ps. cxviii. 36. 2 Isaias xiv. 14. 15. 3 Rom, xii. 4. 5. 6. 



CONFORMITY TO THE WILL OF GOD. 



299 



view to perform the functions of the hands and feet. In like 
manner, when we desert the place assigned to us by the 
divine will, and intrude ourselves into situations to which 
we are not called, we disfigure the mystical body of Christ, 
by disturbing the order and harmony, which should arise 
from the fitness and adaptation of its members to the pur- 
poses, for which they were destined, and which cannot be 
effected, but by their entire dependence on him, 'from whom 
the whole body, compacted and fitly joined together, by 
what every joint supplieth, according to the operation in 
the measure of every part, maketh increase, unto the edify- 
ing of itself in charity.' 1 

'The choice of a state of life,' says Massillon, 'is the 
only way to salvation, that the Lord has prepared for us. 
Whence it follows, that the advantages, which it may afford 
us to save our souls, are what we should principally con- 
sider in making it. In other words, among the various states 
of life, which we might embrace, that particular one ought 
to determine our choice, in which, — considering our natural 
disposition, our inclinations, and our weakness,- — we shall 
find more means of salvation. Not that we should all go 
into solitary retirement — the silence and austerity of the 
cloister itself, is not the safest profession for all men. It is 
not the state of life, but the call of heaven, that constitutes 
safety. Thus, the sea swallowed up an unfaithful prophet, 
protected as he was by a strong ship and a skilful pilot, 
because he had embarked against the order of God, whilst 
it respected the footsteps of the chief of the apostles, and 
bore him up, when the Lord bade him walk upon its waves. 
Every thing is dangerous for him, who does not follow the 
call of the Lord ; but danger itself becomes our safety, when 
he is our guide.' 



l Eph. iv. 16. 



300 



CONFORMITY TO THE WILL OF GOD. 



SECTION V. 

Conformity to the mil of God, in time of sickness, and 
public calamities. 

As health is a gift of God, so is sickness a blessing which 
he sends us — to try and improve us, to make us feel our 
weakness, and know ourselves — -to withdraw our affections 
from this world, and its fleeting joys — to check the impe- 
tuosity of our passions, by prostrating the strength of our 
earthly frame — to remind us that we are here in a land of 
exile, and that heaven is our true country — to afford us, in 
fine, innumerable other opportunities to obtain mercy, grace, 
and merit, — in this life, — happiness, and glory, in the next. 
4 A grievous sickness maketh the soul sober,' 1 — My son, said 
an ancient father of the desert to one of his disciples, do not 
grieve at your sickness, but on the contrary thank God for 
it ; for it is a fire which scours you from rust, if you are 
iron ; and purifies you, if you are gold. Ever since I have 
known the grace of Jesus my Lord, said Saint Clara, during 
her last and protracted illness, I found nothing bitter in 
sickness, nothing painful in sufferings, nothing difficult in 
the practice of penance. 

But here some one might be apt to say: I would not care 
about being sick, if it were not that my business suffers, and 
my family are in need of my labor and daily exertions ; 
another will complain, that he cannot attend to the duties of 
his profession, and even to the works of mercy and charity, 
which he performs, with great consolation to himself and 
benefit to his fellow-beings, when he is in good health ; a 
third may allege some other inconvenience, arising from his 
sickness, as the cause of his anxiety and uneasiness. Saint 
Austin answers all these subterfuges of self-love, and self- 

1 Eccl. xxxi. 2. 



CONFORMITY TO THE WILL OF GOD. 



301 



will, by laying down this incontestable principle, that it is 
more just that we should follow the will of God, than he 
ours, and that no man can regulate his actions by a better 
rule than he, who is more ready not to do what God forbids 
him, than anxious to accomplish what he undertakes of 
his own accord. Moreover, we are bound to conform to the 
will of God, such as it actually is, and not such as we could 
wish it to be ; but, the illness of which we complain, on 
account of the trying circumstances with which it is at- 
tended, is precisely the effect of the will of God, and any 
other sickness, or the same, under different circumstances, 
would be the choice of our own; therefore, perfect confor- 
mity requires that we should bear it, with patience and 
resignation. Father Avila writing to a sick person, says, 
4 Do not think on what you would do if you enjoyed good 
health ; but consider how much you will please God, if you 
only patiently bear your illness, and all its necessary con- 
sequences. If you truly seek to do the will of God, as I 
believe you do, what difference does it make, whether you 
be sick or well, since tfeis divine will is equally accom- 
plished in both cases ?' 

St. Chrysostom is of opinion that Job merited more, by 
the perfect submission with which he bore his misfortunes 
and sufferings, than by all the good works which he had 
performed, when he enjoyed health and prosperity; — for it 
was under the severest strokes of affliction he said : 'As it 
hath pleased the Lord, so it is done ; blessed be the name 
of the Lord.' 1 We too, shall acquire greater merit, and 
please God more, by our entire conformity to his will, dur- 
ing our sickness, than by all we could do, if we were in 
perfect health. 

St. Austin, speaking of the precept of fasting during the 
time of Lent, remarks, that it is enough for those, who, on 
account of ill-health, are not able to comply with this obli- 

1 Job i, 21. 

£6 



302 



CONFORMITY TO THE WILL OF GOD. 



gation, to regret and feel truly sorry that they are obliged 
to eat, whilst the rest of the faithful are keeping a strict 
fast. 

There is more perfection, says St. Bonaventure, in bearing 
hard things and afflictions with patience, than in applying 
ourselves to good works with zeal and earnestness. 

These great saints understood, that conformity to the will 
of God was one of the most essential of all christian virtues, 
and indispensably necessary in the hour of adversity and 
trouble ; hence they strenuously recommend its practice to 
those who are tried in the crucible of afflictions. Nor is 
it merely with regard to ourselves and our own personal 
sufferings, that we ought to be resigned to the will of God; 
but we should preserve the same conformity to the dispen- 
sations of divine Providence, in times of general calamities- 
such as war, pestilence, famine, and other public scourges — 
viewing them as a visible manifestation of the 'incompre- 
hensible judgments' of God, in perfect accordance with his 
mercy and love. We ought then, to adore, with profound 
humility, the 'unsearchable ways' of the almighty Ruler of 
the universe, and firmly believe, that, since all things are 
governed and regulated by his infinite wisdom, he would 
not permit these calamities to take place, if it were not that 
a greater good, than the evil which they cause, is to arise 
from them. 



SECTION VI. 

The remembrance of our sins should make us hear both 
public calamities and personal misfortunes, with patience 
and resignation. 

It is the unanimous sentiment of the saints, that public 
calamities are, generally, permitted by almighty God in 
punishment of public prevarications ; and this sentiment is 



CONFORMITY TO THE WILL OF GOD. 80S 

founded on the authority of scripture. 'Blessed art thou, 
O Lord ! the God of our fathers,' exclaimed Azarias, in the 
furnace, 'thou art just in all thou hast done to us, — accord- 
ing to truth and judgment, thou hast brought all these things 
upon us for our sins. For we have sinned, and committed 
iniquity, departing from thee ; and we have trespassed in 
all things. And we have not hearkened to thy command- 
ments ; nor have we observed nor done as thou hadst com- 
manded us, that it might go well with us. Wherefore all 
that thou hast brought upon us, and every thing that thou 
hast done to us, thou hast done in true judgment.' 1 'I 
beseech those that shall read this book, that they be not 
shocked at these calamities,' writes the author of the second 
book of Machabees ; 'but that they consider the things that 
happened, not as being for the destruction, but for the cor- 
rection of our nation. For it is a token of great goodness, 
when sinners are not suffered to go on in their ways, for a 
long time, but are presently punished. For, not as with 
other nations (whom the Lord patiently expecteth, that when 
the day of judgment shall come, he may punish them, in the 
fulness of their sins) doth he also deal with us, so as to 
suffer our sins to come to their height. He never with- 
draweth his mercy from us ; but though he ehastiseth his 
people with adversity, he forsaketh them not.' 2 Innume- 
rable other passages show, that, as God chastised his people 
and delivered them into the hands of their enemies, on ac- 
count of their sins,, so he afterwards freed them from these 
evils, when they repented, and were sincerely converted to 
him. A similar dispensation of divine Providence is obser- 
vable in numerous instances, relative to individuals, and 
personal sufferings. The words of Christ to the man whom 
he had cured at the pond of Bethsaida, suffice to place this 
truth beyond the possibility of a doubt : 'Behold ! thou art 



1 Dan. iii. 26—31. 



2 2 Mach. vi. 12—16. 



304 



CONFORMITY TO THE WILL OF GOD. 



made whole,' said he to him ; 'sin no more, lest some worse 
thing happen to thee.' 1 

From this doctrine, it follows that one of the most effi- 
cacious means to induce us to be resigned to the will of 
God in afflictions, whether public or private, and to bear 
with them patiently, is, to remember our sins, and reflect 
on the punishment due to them ; for this consideration will 
naturally lead us to confess, that what we have to suffer is 
less than what we deserve. And, in truth, if we properly 
attended to the malice and enormity of sin, we should soon 
understand, to use the language of Tertullian, that, 'to have 
sinned once, is enough to weep eternally.' — Instead of com- 
plaining of our sufferings, we would acknowledge with the 
penitent king, that the Lord 'hath not dealt with us accord- 
ing to our sins, nor rewarded us according to our iniquities.' 2 
The true servants of God, not only bear all kinds of afflic- 
tions, with patience and resignation, but they are sorry, 
when God does not punish them for their sins, in this 
world ; for they fear that he will punish them more severely, 
in the next. 'Burn, O Lord." exclaimed Saint Austin, 'cut, 
and spare me not, in this life, that thou mayest spare me in 
eternity,' 

Can there be a more strange stupidity, than to feel so 
little concern about the evils of the soul, and to be so sen- 
sible to those of the body ? Should not our sins give us 
more trouble, and uneasiness, than any thing we may have 
to suffer to atone for them ? By our sins, we have deserv- 
ed hell,— -we owe it to the divine mercy, that we are not, 
at this very moment, a prey to its devouring flames, — shall 
we, then, think that any temporal suffering can be too severe 
a punishment for transgressions, which have rendered us 
liable to eternal torments ? No ; — let us never lose sight 
of our sins, let us 'know our iniquity,' and we shall will- 
ingly resign ourselves to the will of God, when he chastises 



1 John v. 14. 



2 Ps. cii. 10. 



CONFORMITY TO THE WILL OF GOD. 



305 



us for them. 'I am ready for scourges,' said the psalmist, — 
would you know why ? — 'for I will think on my sin,' he 
immediately adds. 1 Again, 'Thou hast made me a reproach 
to the fool ; — I opened not my mouth ; because thou hast 
done it.' 2 Follow this example: in all painful occurrences, 
think of your sins ; think of the will of God, and say, God 
has permitted it, God has done it,— be it so ; 'it is the Lord; 
let him do what is good in his sight.' 3 



SECTION VII. 

Conformity to the loill of God with regard to supernatural 
gifts, and spiritual consolations. 

Conformity to the will of God is not only to be prac- 
tised with regard to the good and evil things of this life, 
but it ought to extend to things spiritual and supernatural ; 
such as, the gift of prayer, sensible devotion, the interior 
peace of the soul, and other blessings of grace, which might 
contribute much to our advancement and perfection. These 
supernatural gifts and spiritual comforts are undoubtedly 
advantageous and desirable, if we make good use of them, 
and, of course, we should be thankful to God, when he 
bestows them upon us ; but yet, to desire them, merely on 
account of the inward consolation, which we derive from 
them, would be censurable, and the effect of self-love. Nay 
more, how pure soever our motives for desiring these super- 
natural blessings may be, this desire ought to be subordinate 
to the will of God ; so that, when we are deprived of them, 
we should not be disturbed in mind, nor in the least dis- 
quieted. For the fulfilment of the divine will, is preferable 
to every thing else ; and what is most important for us, is, 
to be entirely resigned to it. 

1 Ps. xxxvii. 13. 19. 2 Ps. xxxviii. 9. 10. 3 1 Kings iii. 18. 
26* 



806 CONFORMITY TO THE WILL OF GOB. 

I do not, however, mean to say, that we should not 
rejoice, when God vouchsafes to come near us, and be 
sorry, when he withdraws himself from us ; for it is im- 
possible for the soul not to experience those feelings, under 
such changes of circumstances. But, what I wish to inti- 
mate, is, that we should endeavor to derive our benefit from 
these trials, which God sometimes sends to his elect, by 
entirely resigning ourselves to the divine will, saying with 
Jesus, — when his soul was 'sorrowful even unto death,' — 
'Nevertheless, not as I will, but as thou wilt.' 1 

What ought to induce us still more to act in this manner, 
is, that the perfection of a Christian does not depend on the 
sweetness of sensible consolations. Our spiritual advance- 
ment is not measured by this ; but by our love for God, 
which is independent of these consolations, and consists in 
our being entirely resigned to his divine will, in all things, — 
and thanking him, for all things. It was the advice of St. 
Paul to the Thessalonians : 'In all things, give thanks ; for 
this is the will of God, in Christ Jesus, concerning you 
all.' 2 Let us, therefore, say to ourselves, in times of spiri- 
tual dryness and aridity, 'If it be the will of God, that I 
should be put to this trial, what else can I wish ? I have 
nothing more at heart, than to please him ; life was given 
me to that purpose ; however darksome and rugged be the 
path, through which he chooses to lead me, I have no right 
to complain; and I would not wish to follow another, 
though ever so smooth and pleasant, against his holy will.' 



1 Mat xxvi. 39. 



2 1 Thess. v. 18. 



CHAPTER XYII. 

ON MORTIFICATION. 



SECTION I. 

The necessity of mortification. 

In the happy state of original innocence, in which man 
was created, the sensual appetite was subject to reason. But 
reason having afterwards revolted against God by sin, the 
sensual appetite revolted against reason ; and, hence there 
arise within us, — against our will and without our consent, — 
Jeelings and desires which we condemn. The greatest 
saints have not been exempt from this temptation : 'The 
good which I will,' says Saint Paul, 'I do not ; but the evil 
which I will not, that 1 do. 51 — 'The corruptible body is a 
load upon the soul, and the earthly habitation presseth 
down the mind.' 2 This conflict, between the spirit and the 
flesh, which man experiences within himself, is a just pu- 
nishment of his disobedience : 'He would not obey God, 5 
says St. Austin, 'and now he is not obeyed even by himself.' 

By original sin, man was deprived of the gifts of grace, 
and 'wounded' in the gifts of nature, as divines speak. For 
he not only lost original justice, and the supernatural gifts 
attached to it, but he experienced a great alteration in the 
natural gifts which he had received : his understanding was 
obscured, his free will weakened, and his inclination to good 
lessened ; in a word, his whole nature was so much altered 
and impaired, that, what was at first easy for him, became 



1 Rom. vii. 19. 



2 Wis. ix. 15. 



308 



ON MORTIFICATION. 



extremely difficult, and, without the grace of the Redeemer, 
often impossible. It is true, that by baptism, we are 
cleansed from original sin, — the 'guilt' of concupiscence is 
removed, says St. Austin; — but concupiscence itself, the 'fuel 
of sin,' still remains for our probation ; — still, to use Saint 
Paul's phrase, 'the flesh lusteth against the spirit, and the 
spirit against the flesh, and they are contrary one to an- 
other.' 1 

This irregularity of the sensitive appetite forms the 
greatest obstacle to our progress in virtue. Thus we gene- 
rally say, that the flesh is our greatest enemy, the source 
of our temptations, and the ordinary cause of our sins. 
'From whence are wars and contentions among you P asks 
St James, 'come they not hence ? from your concupiscences, 
which war in your members ?' 2 Sensuality, concupiscence, 
and self-love, are the causes of all the sins, faults, and im- 
perfections of which we are guilty; and, by consequence, 
the greatest obstacle we can meet with in the road of per- 
fection. 

Mortification, by repressing the irregular inclinations of 
corrupt nature and self-love, remedies these evils. St. Jerom 
writing on these words of Christ, 'if any man will come 
after me, let him deny himself, and take up his cross daily, 
and follow me,' 3 says: 'He denies himself, and takes his 
cross, who, after having been dissipated, intemperate, and 
cowardly, becomes chaste, sober, and courageous. 5 The 
same is applicable to the passage, from any other vice or 
imperfection, to the contrary virtue ; from anger to patience, 
from pride to humility, from sloth and tepidity to the fervor 
of devotion. St. Basil, speaking on the same text, remarks, 
that our Saviour says first, — 'Let him deny himself;' — after- 
wards, adds, 'Let him follow me.' And, in truth, unless we 
first deny ourselves, renounce our own will, mortify our 
evil inclinations, we shall encounter a thousand obstacles, 

1 Gal. v. 17. 2 James iv. 1. 3 Luke ix. 23. 



ON MORTIFICATION. 



309 



which will prevent us from being able to follow Jesus Christ. 
Therefore, we must begin to open and smooth the way, by 
mortification, which is the necessary ground-work, not only 
of perfection, but of a christian life. This is the cross 
which we are bound daily to carry: — 'Always bearing about 
in our body the dying of Jesus, that the life also of Jesus 
may be made manifest in our bodies.' 1 

The better to understand the necessity of mortification, 
let us consider that one of the greatest punishments, with 
which God visits the sins of his people, is to deliver them 
up to the desires of their heart, and the sensual appetites 
of the flesh : — 'My people heard not my voice, and Israel 
hearkened not to me ; so I let them go according to the 
desires of their heart; they shall walk in their own inven- 
tions.' 2 And Saint Paul, speaking of the ancient philoso- 
phers, who, 'when the}*- had known God, did not glorify 
him, but became vain in their thoughts,' says, 'Wherefore, 
he gave them up to the desires of their heart — and delivered 
them up to shameful affections.' 3 Wo to us ! if we should 
ever fall into the power of so dangerous an enemy. He, 
says St. Ambrose, who is unable to restrain his desires, will 
soon be carried away by them, as by a ferocious courser, 
which can no longer be controlled, but hurries his rider 
headlong down the precipice. 'If thou give to thy soul 
her desires,' says the wise man, 'she will make thee a joy 
to thy enemies.' 4 

If we reflect seriously upon the danger we run of losing 
our souls, by yielding to the suggestions of corrupt nature, 
we shall soon understand the necessity of that holy hatred 
of ourselves, which our Lord teaches us, 5 and without which 
we cannot be his disciples. 6 We shall no longer be asto- 
nished at the severity, which the saints used with themselves. 



1 2 Cor. iv. 10. 

2 Ps. Ixxx. 12. 13. 

3 Rom. i. 21.24. 26. 



4 Eccl. xviii. 30. 31. 

5 John xii. 25. 

6 Luke xiv. 2G. 33— Gal, v. 24. 



310 



ON MORTIFICATION. 



and the austerities which they practised. They took great 
care not to indulge the body, and kept it under subjection ; 
because, they knew, that, if they should let it acquire too 
much strength, it would soon gain the ascendency over the 
dictates of reason, and become ungovernable. Let us take 
care, says Saint Austin, not to let our body have undue 
vigor, lest it should wage war against our soul ; but let 
us use all our endeavors to control and subdue it, for 'he 
that nourishes his servant delicately, afterwards shall find 
him stubborn.' 1 

Worldly persons, who view mortification merely as a 
salutary restraint from criminal gratifications, are willing to 
admit its necessity, as a remedy, and under peculiar cir- 
cumstances, — the lewd, the profane, the intemperate, and 
dissolute, they will grant, should refrain their unruly pas- 
sions and appetites, mortify themselves, if you choose to 
call it so, by abstaining from vice, — but they are not enlight- 
ened or candid enough, to admit its absolute necessity, as 
an indispensable virtue. This truth, founded as it is in the 
knowledge of human nature, is still a mystery for the gene- 
rality of Christians. They perhaps believe it, but as they 
will not understand it, they are sure to fail in its practice. 
However this may be, the saints, and all the masters of a 
spiritual life, have considered mortification as the necessary 
foundation of every other christian virtue, and the measure 
of our spiritual advancement and progress towards per- 
fection. 

'Your progress in virtue,' says the pious author of the 
Following of Christ, in the words of Saint Jerom, 'will be 
proportionate to the violence you use with yourself.' 2 If 
then, you wish to ascertain it by an infallible rule, examine 
what you have done to mortify yourself ; what victory you 
have obtained over your passions ; what is your disposition 
with regard to humility, patience, and self-denial. For it is 



1 Prov. xxix. 21. 



2 B. i. c. xxv. 



ON MORTIFICATION. 



sn 



thus, and not by the consolations and sweets of piety, that 
you will be able to know whether you have improved or not. 
It was by this rule, that St. Ignatius judged of the spiritual 
advancement of those, who confided to him the care of their 
souls ; and St. Francis of Borgia used to say, — when he 
heard a person spoken of, as a saint, — 'he will be one in- 
deed, if he be truly mortified.' Doubtless, christian perfec- 
tion consists, essentially, in the love of God ; but if, by 
means of mortification, we succeed in correcting evil pro- 
pensities, reforming bad habits, and purifying our affections, 
the love of God will at last preponderate in our hearts, 
which, being made for him, as Saint Austin remarks, must 
needs remain restless and disquieted until they repose in 
him. The increase of charity, says the same saint, is the 
diminution of concupiscence, and when concupiscence shall 
be entirely extinguished, then, charity will be perfect. 



SECTION II. 
Two sorts of mortification. 

St. Austin, speaking on the text of St. Matthew, 'from 
the days of John the Baptist, until now, the kingdom of 
heaven suffereth violence, and the violent bear it away,' 1 
remarks, that there are two sorts of mortification — one cor- 
poral, which afflicts the body, as fasting, hair cloth, and the 
like austerities — the other, spiritual, which consists in ruling 
our passions, combating our evil inclinations, and overcom- 
ing our dangerous propensities, by constantly watching over 
our hearts and senses. 

Of these two sorts of mortification, the latter is the more 
meritorious and elevated, and yet, nothing can excuse us 
from practising it ; but we may sometimes have good reasons 



1 Mat. xi. 12. 



312 



OJST MORTIFICATION. 



to dispense with the former. Sickness, and even the weak- 
ness of our constitution, may dispense us from abstaining, 
fasting, and other bodily austerities ; but we can never be 
too sick or too weak, to be humble, patient, and resigned. 

'God,' says Fenelon, 'makes us practise mortification, at 
all times, and every moment; but the maxim, that we must 
always choose what is most mortifying and painful to nature, 
is altogether erroneous. By following it in our conduct, we 
should soon ruin our health, our affairs, our intercourse 
with our friends, and the good works of which divine Pro- 
vidence has given us the care. As to austerities, regard is 
to be had to the state of life, the wants, and the constitution 
of those who feel a desire to practise them. A constant 
fidelity to God, under the crosses which his Providence 
sends us, is preferable to the practice of great mortifications, 
which attract notice, make us pass for singular, and tend to 
inspire us with vain complacency in ourselves. Whoever 
refuses nothing, within the order of divine Providence, and 
seeks nothing, beyond that order, never ends the day with- 
out having shared in the cross of Jesus Christ. There is a 
providence for crosses, as for all the necessaries of life ; they 
are our daily bread ; God never suffers us to be in want of 
them. Nay, it is sometimes a most pure mortification for 
holy and fervent souls, not to mortify themselves, according 
to their wishes, but to let God mortify them, when, and in 
the manner he pleases.' 

'He who is not faithful under the trials to which God 
himself puts him, has great reason to fear lest his desire of 
extraordinary sufferings and mortifications, be a deceitful 
illusion. I believe that it is well to begin by trying our- 
selves in this fidelity to daily crosses, sent us by Provi- 
dence.' — Thus far Fenelon. 

To these general principles, I shall only add, with all the 
masters of a spiritual life, that we should not have recourse 
to extraordinary bodily mortification or austerities, without 



ON MORTIFICATION. 



313 



the approbation of an enlightened and prudent director, who 
ought to be also well acquainted with our motives for wish- 
ing to practise them, and the other circumstances, relative 
to our health, our profession, &c. already enumerated. 



SECTION III. 
Love and hatred of ourselves. 

God forbid, says Saint Austin, that the spirit should hate 
the flesh ; no, — it hates its vices, its prudence, its rebellion. 
As a physician loves his patient, whilst he hates and com- 
bats the disease ; so the spirit loves the flesh, but resists 
and mortifies its disorderly inclinations. And, in truth, love 
consists in wishing or doing good; hatred, in wishing or 
doing harm : but, he who mortifies his body, wishes to ob- 
tain for it the blessing of a glorious resurrection ; therefore, 
he truly loves it. On the contrary, those who flatter and 
indulge the body, hate it; because they procure for it eter- 
nal torments. Certain worldlings having expressed to Saint 
Bernard their astonishment at the austere life led by his 
religious, and said that they showed great hatred to their 
bodies by treating them so badly, the holy Abbot answer- 
ed, — 'Pardon me, you are mistaken; it is you, who hate 
your bodies ; since, for the sake of some momentary enjoy- 
ments, you expose them to become a prey to endless suffer- 
ings : but these men love their bodies ; for they deal with 
them severely, in this life, in order to secure for them 
eternal rest in the next.' 

Saint Austin, in his comments on these words of Christ, 
'whosoever will save his life, shall lose it; and he that 
shall lose his life for my sake, shall find it, 5 1 exclaims : 'Be- 
hold a great and astonishing maxim ! — the love of man for 

1 Mat. xvi. 25. 

27 



314 



ON MORTIFICATION. 



his life, causes it to perish ; and his hatred preserves it. If 
you love it improperly, you hate it; if you hate it properly, 
you love it. Do not, then, love it in this world, lest you 
should lose it in the next. Happy those who hate, and 
preserve it !' — 'He that loveth his life, shall lose it ; and he 
that hateth his life in this world, keepeth it unto life ever- 
lasting.' 1 The same saint remarks, elsewhere, that we may 
love one thing, though we love another more. Thus, he 
who consents to the amputation of one of his limbs, in order 
to save his life, still loves that limb ; but he loves his life 
more. In like manner, he who mortifies his body, to save 
his soul, does not therefore, cease to love it ; but he loves 
his soul more. His conduct is not the effect of a want of 
love for the body; but of a greater love for God, his soul, 
his perfection, and life everlasting. 

He who lives according to the desires of the body, says 
Saint Ambrose, is flesh ; and he who lives agreeably to the 
commands of God, is spirit. But, adds St. Austin, if we live 
according to the spirit, we become like the angels; on the 
contrary, if we follow the desires of the flesh, we lower 
ourselves to the condition of the brutes. — What degradation ! 
Can any thing be conceived more unbecoming and unwor- 
thy the dignity of a rational being, — made after the image 
and likeness of God, and destined to enjoy eternal happiness 
in heaven, — than to be a slave to appetites, and propensities, 
similar to those by which the brute creation is guided ? 
Alas ! 'Man,' then, to use the language of the psalmist, 
'when he is in honor, does not understand ; he is compared 
to senseless beasts, and is become like to them!' 2 

After reflecting seriously on the truths already laid down 
in this chapter, some one will say: I am satisfied of the 
utility, and necessity of mortification ; but, when I consider 
its difficulties, and the privations to which it would subject 
me, I feel an insurmountable repugnance to its practice. — 



1 John xii, 25. 



2 Ps. xlviii. 13. 



ON MORTIFICATION. 



315 



Why, answers Saint Basil, if for the health and preservation 
of our body, we willingly take the most bitter and disgust- 
ing remedies, and submit to the painful operations of sur- 
gery; if, to acquire wealth, we encounter so much danger, 
both by sea and land, and undergo so many hardships, — 
what should we not do to preserve the life of our soul, and 
obtain heaven ? — should we not generously surmount every 
obstacle, and overcome every difficulty? But, — as we are 
naturally averse to labor and trouble, and wish to suffer as 
little as possible, — I shall add, with St. Austin, that there is 
less trouble in the practice of mortification, than in the in- 
dulgence of our evil propensities. Thou hast ordered it, O 
Lord! he says, and so it is; — every disorderly mind is its 
own tormentor. Of all kinds of slavery, that which they 
experience, who live under the absolute control of their 
passions, is unquestionably the most galling. Other slaves 
are free in the noblest part of themselves ; — their bodies can 
be chained, and fettered; but their will remains uncontrolled. 
When they are commanded any thing contrary to conscience 
and duty, they can refuse to obey; and, if necessary, vindi- 
cate their liberty by the loss of their life. But the slaves 
to their own passions, have lost, what the cruelty of con- 
querors cannot take away from their captives, — the power 
and the will of regulating their own hearts, according to 
the laws of God and conscience. The former, sigh after 
liberty, and take every means in their power to recover it; 
the latter, love their slavery, and render their emancipation 
daily more difficult, until it becomes, at last, morally impos- 
sible. They daily rivet their chains, and multiply their 
masters. 

The effects of the passions on the heart of man, are pro- 
perly compared to those of a storm on the ocean. 'The 
wicked are like the raging sea, which cannot rest, and the 
waves thereof cast up dirt and mire.' 1 Let the winds be 



1 Isaias Ivii. 20. 



316 



ON MORTIFICATION. 



hushed, and a calm will ensue. In like manner, let our 
passions be restrained ; — then will tranquillity and peace be 
restored to our souls. 

What we say of the passions, must also be understood of 
all natural inclinations, that are not conformable to the per- 
fection to which we should aspire, according to our vocation, 
and the peculiar graces we have received from God. To 
yield to them, will deprive us of those interior consolations, 
of that joy of a good conscience, which we experience, when 
we counteract and reform them. Indulgence to them, will 
produce remorse; remorse, will make us lose the peace of 
our souls ; and, that blessing once lost, every thing will 
become troublesome, and dangerous. We shall lose that 
strong confidence in the protection of God, which is founded 
on fidelity to grace, and constant watchfulness over our- 
selves ; we shall insensibly become a prey to uneasiness of 
mind, serious alarms, and perhaps awful despair. On the 
contrary, if we use a holy violence with ourselves, if we 
'watch' over the emotions and desires of our hearts, and 
unmercifully retrench the causes of sin, — 'cut off the hand, 
or foot, and pluck out the eye. that scandalizes us,' 1 — we 
shall be amply repaid for our efforts and sacrifices, by the 
peace, content, and consolation, with which God Almighty 
will reward us, even in this life. Besides, 'it is better for 
us to enter into life, maimed, or lame, or with one eye, 
than., — having two hands, two feet, and two eyes, — to be 
cast into hell-fire.' 2 



1 Mat. xviii. & 9. 



2 Mat. xviii. 8. 9. 



ON MORTIFICATION. 



817 



SECTION IV. 
The practice of mortification. 

St. Bernard, speaking on the practice of mortification, 
says, that we ought to deal with ourselves, as we do with a 
sick person. We refuse him every thing that might be in- 
jurious to his health, even if he should desire it ardently; 
and we make him take whatever may be beneficial to him, 
though he be greatly averse to it. So, in like manner, we 
should deny ourselves all things that may prove dangerous 
to the spiritual health of our souls, and prevail upon our- 
selves to do whatever may contribute to preserve, or recover 
it. For in reality, we are all infirm and sick ; — our passions 
and evil inclinations are our diseases. 'Our fever,' says a 
father of the church, 'is pride, our fever is ambition, our 
fever is sensuality, our fever is anger.' 

We should, in the first place, avail ourselves of the op- 
portunities to practise mortification, which daily present 
themselves. And if we are careful to watch them, we shall 
find many. Difference of opinion, interests, views, and 
manners, on the part of our fellow-beings, — independently 
of their passions, with which we shall often have to con- 
tend, — will afford us incessant occasion of self-denial, in our 
necessary intercourse with them. Sickness, poverty, mental 
aridities, and other spiritual trials, will also call for the exer- 
cise of the same virtue. These are the circumstances, in 
which we should first learn the practice, and acquire the 
habit of mortification ; so as to improve into a source of 
virtue and merit, what we have to suffer, whether we will 
or not. One great advantage in these mortifications is, that 
there is no danger of illusion in them, as there may be in 
those which we seek ourselves. It is a great consolation 
for the pious to know, that, by submitting to them, they do 



ON MORTIFICATION. 



the will of God, who either sends them himself, or permits 
them to arise from secondary causes. And we cannot but 
pity the blindness, and deplore the presumption of those, 
who, while they would wish to be allowed the practice of 
great austerities, are unwilling to bear with patience, the 
troubles and privations, which they cannot avoid. For, 
unavoidable as they are, these mortifications could be ren- 
dered meritorious, by being borne with resignation and 
humility. 

We ought to accustom ourselves frequently to abstain 
from lawful gratifications, lest we should insensibly be led 
to indulge those which are prohibited. The utility and 
salutary effects of this practice, are beautifully described by 
Dr. Johnson. 'Austerities and mortifications,' he says, 'are 
means by which the mind is invigorated and roused ; by 
which the attractions of pleasure are interrupted, and the 
chains of sensuality are broken. — Abstinence, if nothing 
moi\e, is at least, a cautious retreat from the utmost verge of 
permission, and confers that security which cannot be rea- 
sonably hoped by him that dares always to hover over the 
precipice of destruction, or delights to approach the pleasures 
which he knows it is fatal to partake. Austerity is the pro- 
per antidote to indulgence ; the diseases of mind as well aa 
body are cured by contraries, and to contraries we should 
readily have recourse, if we dreaded guilt as we dread pain.' 

The saints were ingenious in devising means to practise 
this kind of mortification, and their lives abound with in- 
stances of the assiduity with which they applied to it. — 
When we read them, do we say to ourselves, with Saint 
Austin, — 'can I not do, what they have done ?' — Do we not, 
on the contrary, too easily imagine that God does not require 
so much of us, as he did of them ; and instead of endeavor- 
ing to imitate their conduct, content ourselves with admiring 
their actions? Saint Bonaventure recommends mortification 
in the most innocent things ; such as to take, or not to take 



ON MORTIFICATION. 



319 



a flower, when we are walking in a garden. The pious, he 
adds, should often deprive themselves of looking at this, of 
listening to that, of enjoying this thing, of procuring that 
other. 'By abstaining from things lawful,' says St. Gregory, 
'we are more sure never to encroach upon things forbidden.' 

The practice of mortification may also extend to things 
which are absolutely necessary. Not, that we should dis- 
pense with doing our duty, and fulfilling our obligations. — 
By no means. — We should not 'do evil, that there may come 
good.' 1 But, we ought, in the discharge of our most essen- 
tial duties, to divest ourselves of our own will, and natural 
inclinations ; never doing, nor saying, nor desiring any thing, 
however useful or necessary, because we like or need it, but 
with a view to obey and please God. By this means, we 
shall be able to unite the practice of mortification and self- 
denial with the faithful performance of all our duties. This 
doctrine is of great perfection. To apply to our duty, with 
pleasure and cheerfulness,— not on account of the satisfac- 
tion it may give us or through natural inclination, but for 
God's sake, — is renouncing and mortifying ourselves, in 
what is most dear to us, and truly 'doing all things for the 
glory of God.' 2 

There are persons, who bestow particular care on the 
regulation of their external deportment, who show great 
modesty and reserve in their intercourse with society; but 
who lay entirely aside interior mortification, and are utter 
strangers to its practice. We may apply to them what our 
Lord said to the scribes and pharisees : 'wo to you, scribes 
and pharisees, hypocrites ! because you make clean the out- 
side of the cup and of the dish, but within, you are full of 
extortion and uncleanness you are like to whited sepul- 
chres, which, outwardly, appear to men beautiful, but within, 
are full of dead men's bones, and of all filthiness.' 3 The 
attention we pay to our external conduct, unless it be 

1 Rom. iii. 8. 2 1 Cor. x. 31. 3 Mat. xxiii. 25. 27. 



320 



ON MORTIFICATION. 



accompanied with watchfulness over the emotions of our 
hearts, and the government of our passions, can be of little 
service to us j and if it be made a pretext to dispense with 
these necessary restraints, it is a dangerous illusion, and a 
sort of hypocrisy. 

Let us also take care not to imitate the conduct of those 
who are very particular in mortifying themselves, with re- 
gard to things of no importance, — often mere trifles, which 
require no sacrifice of their inclinations,— whilst they care- 
fully avoid all mortifications, that would lessen their grati- 
fications, deprive them of their favorite enjoyments, and 
undermine their predominant passions. These persons too, 
like the scribes and pharisees, 'pay tithe of mint, and anise, 
and cummin, and leave alone the weightier things of the 
law.' 1 

We ought to begin by what is most important; — that 
peculiar vice, that besetting passion, that inveterate habit, — 
which daily causes us to commit sin, and perhaps holds us 
captive in its chains, — is what we should first mortify in 
ourselves. After the example of the prophet king, we should 
'pursue after these our mortal enemies, and overtake them ; 
and we should not turn again till they are consumed.' 2 -— 
But, at the same time that we direct our attention, princi- 
pally and habitually, to the conquest of those passions, and 
the destruction of those habits, from which we apprehend 
the greatest danger, we should not omit the practice of mor- 
tification in other things, which, though less important in 
themselves, are still an obstacle to our perfection. We can 
say of these different sorts of mortification, what our 
Saviour said to the scribes and pharisees, on the occasion 
already alluded to : — 'These things you ought to have done, 
and not to leave those others undone.' 3 

I shall not repeat here, what I have said, elsewhere, on the 
utility which we may derive from little things, and the dan- 

1 Mat. xxiii. 23. 2 Ps. xvii. 38. 3 Mat. xxiii. 23. 



ON MORTIFICATION. 



321 



ger to which we expose ourselves by neglecting them, but 
briefly apply this fundamental doctrine of a spiritual life to 
the present subject. 

Mortification essentially consists in renouncing our own 
will — this is truly the self-denial, so often recommended in 
the gospel — whence it follows, that its merit is independent 
of the things in which it is practised, and proportionate to 
the violence we have to use with ourselves in conquering 
our natural opposition and reluctance to them. Moreover, 
as we sometimes find it more difficult to divest ourselves 
of our own will in things of little moment, than in those 
which are most important, the consequence is, that we may 
acquire more merit by practising mortification in the former 
case, than in the latter. 'We would much rather make cer- 
tain great sacrifices, though ever so painful and arduous,' 
says Fenelon, 'on condition that we should enjoy the liberty 
to follow our own will and propensities in the ordinary 
details of life.' Again, the opportunities of mortifying our- 
selves in little things are of daily occurrence : 'They return 
every instant,' — remarks the same author, — 'they incessantly 
come in contact with our pride, our vanity, our sloth, our 
humor, and all our other inclinations.' Not to improve 
them, is, therefore, to deprive ourselves of an efficacious 
and habitual means to renounce our own will, and to ac- 
quire, by degrees, a perfect control over our passions. This 
neglect is also productive of another great evil: — by fre- 
quently indulging our natural inclinations, in things which 
we consider of little importance, we make them stronger; — 
they become imperious ; — and, on the most important occa- 
sions, — when to act against them is an indispensable duty, — 
greater exertions are required, than we may be willing to 
use. 



322 



ON MORTIFICATION. 



SECTION V. 

Remarks on the practice of mortification, relative to different 
sorts of persons. 

The great diversity which exists among men, upon 
almost every subject, presents itself under three different 
forms, with regard to the practice of mortification. 

There are persons who seem to have inherited from our 
common parent, a greater share of that 'proneness to evil.' 
with which we are all born, than generally falls to the lot 
of mankind. 1 They have a great deal to contend with, 
from their natural disposition ; they find it extremely diffi- 
cult to" resist their inclinations, and control their passions. 
In a word, their temptations are many, and violent ; but their 
will is good, their intention pure, and their piety sincere. 
To these, I shall say, with all the masters of a spiritual life: 
Be not disturbed in mind, lose not the peace of your soul ; 
there is neither sin, nor imperfection, in feeling such repug- 
nance and opposition, against your will, and without your 
consent. 

The greatest saints were liable to such temptations. Sons 
of Adam, as well as we, 'conceived in iniquity,' 2 and 'by 
nature children of wrath, 53 they had principles of depravity 
in common with us ; but they counteracted those principles, 
and we suffer them to predominate, and superadd the force 
of habit to the infirmity of nature. Moses was naturally of 
a warm temper, yet, by fidelity to grace, prayer, and vigi- 
lance, he surmounted this temptation, and deserved to be 
called 'a man exceedingly meek above all men that dwelt 
upon earth.' 4 The same propensities, and the same triumph 
over them, were observed, nearly four thousand years after, 
in St. Ignatius, St. Francis of Sales, and many others. The 



1 Gen. viii. 21. 2 Ps. 1. 7- 3 Eph. ii. 3. 4 Numb. xii. 3. 



ON MORTIFICATIOH. 



confessions of St. Austin will witness to all ages, that the 
brightest virtues can be engrafted upon the most degrading 
passions. 'I know,' says St. Paul, 'that there dwelleth not 
in me, that is to say, in my flesh, that which is good ; — to 
will good, is present with me ; but to accomplish that which 
is good, I find not; — I am delighted with the law of God, 
accoiding to the inward man ; but I see another law in my 
members, fighting against the law of my mind.' 1 

In a word, however troublesome may be the temptations, 
by which some persons are assailed, and how strong soever 
the natural repugnance, which they experience to the faith- 
ful observance of their duties, if they do not lose courage, 
but combat against them, with firmness and resolution, the 
greater their struggles are, the greater will be their merit, 
and their reward. 

Whilst self-denial and mortification are attended with so 
much difficulty, with regard to many Christians, there are 
others, who feel no repugnance to whatever duty prescribes, 
and conscience dictates. w They have received a good soul,' 2 
and 'it seems,' as Alexander of Hales used to say of Saint 
Bonaventure, 'that they have sinned only in Adam.' Being 
naturally inclined to virtue, they find every thing easy in 
the service of God ; things, which would be most arduous 
to others, give them no trouble, and cost them no labor. 

Doubtless, such persons have been blessed with a happy 
disposition ; yet it has its dangers ; — it generally excludes 
almost every other temptation ; but it may become one 
itself; — it often leads to pride, and presumption; — it raises 
us, and lowers our neighbor, in our estimation. To guard 
against evils so great and so frequent, let these privileged 
souls remember that the great facility, which they find in 
complying with all their duties, is not the effect of their 
own exertions, but a gift of God, for which they shall have 
to account to him, and that 'unto whomsoever much is given, 



1 Rom. vii. 18. 22. 23. 



2 Wis. viii. 19. 



324 



ON MORTIFICATION. 



of him much shall be required.' 1 Let them often say to 
themselves, in the language of St. Paul, 'what have we that 
we have not received ? and if we have received, why do we 
glory, as if we had not received it?' 2 They should also 
be persuaded that God,— by bestowing upon them virtuous 
inclinations, and exempting them from almost every kind of 
temptation, — wished to spare their natural weakness, which 
he knew to be unable to stand greater trials. Such conside- 
rations will induce them to cherish sentiments of humility 
with regard to themselves, of esteem for their neighbor, and 
of gratitude to God. 

We also meet with persons who experience none of those 
oppositions and repugnances, from the corruption of nature 
and evil inclinations, by which the most pious are some- 
times disturbed ; — not that they have conquered them, or 
are naturally inclined to virtue ;— but, because, they never 
attempt to resist, and surmount them. Their situation is 
the more deplorable, as they are not aware of its danger. 
Were they to pause, and carefully to compare their conduct 
with their duties, and not with their feelings and inclina- 
tions, they would soon be undeceived, and justly alarmed 
at the great contrast, which exists between them. They 
would then, become conscious of their slavery, and under- 
stand, at last, that they have evil inclinations to contend 
with, and passions to subdue. 

We read an anecdote, in the lives of the fathers of the 
desert, which may be introduced here, with propriety. — A 
hermit, who was not remarkable for his piety, conversing 
one day with an old man, well acquainted with the princi- 
ples and practice of a spiritual life, put him this question : 
How does it happen, said he, that I do not feel within my- 
self those temptations and inward struggles, of which so 
many others complain ? — It is, answered the old man, 
because your interior is like a house, the doors of which 



1 Luke xii. 48. 



2 1 Cor. iv. 7. 



ON MORTIFICATION. 



325 



are always left open, so that any one can enter into it, with- 
out the knowledge of the master. You neglect to watch 
over your heart and senses ; evil thoughts meet with no 
opposition from you, — all the avenues lie open, — they enter 
without a struggle. But, use more vigilance and circum- 
spection, and you will soon have to carry on that internal 
warfare, which you do not now sustain. 

Saint Bernard is of opinion that a Christian who aims at 
perfection, should always have the pruning-knife in his 
hand ; for, what progress soever he may have made in the 
practice of virtue, he will often have occasion to use it. 
Believe me, he says, what has been cut, shoots forth again; 
what was sent away, returns *, what was extinguished, will 
soon be rekindled ; and that which is asleep, will awake on 
a sudden. You deceive yourself, if you believe you have 
entirely destroyed vice in you. — It is not enough to have 
cut it off once ; you will always find something to correct, 
and retrench. The war in which a soldier is engaged, is 
short, says Saint Ephrem, but that which we have to carry 
on, lasts all our life. 

The best land will not yield a plentiful harvest unless it 
is properly cultivated, and it will bring forth thorns and 
briars, when neglected and left to itself ; so, in like manner, 
the most virtuous need cultivation : they ought to watch 
assiduously over themselves, both to preserve what they 
have acquired, and to 'go from virtue to virtue.' They have 
to secure the reward to which they are entitled, by the same 
means by which they- have deserved it, — that is, by the prac- 
tice of mortification, penance, and self-denial, — and to obtain 
the gift of perseverance, by fervent prayer, and constant 
vigilance. 'Know you not,' says St. Paul, 'that they who 
run in the race, all run indeed, but one receiveth the prize ? 
So run that you may obtain. And every one that striveth 
for the mastery, refraineth himself from all things : and they 
indeed that they may receive a corruptible crown ; but we 
23 



326 



ON MORTIFICATION. 



an incorruptible one. I therefore so run, not as at an uncer- 
tainty; I so fight, not as one beating the air ; but I chastise 
my body, and bring it into subjection.' 1 

To conclude : — whether our natural inclinations be good, 
or bad ; — whether we be in the state of sin, beginners, or 
far advanced in the career of virtue, — we are all under an 
indispensable necessity of practising mortification. To 
subdue the passions, to curb the senses, 4 to crucify the 
flesh,' 2 are positive precepts of the gospel. Jesus Christ 
carried his cross, and commanded us to carry ours 'daily.' 3 
To hope to obtain the rewards of him, whose commands we 
violate, is an illusion ; and to pretend to be the disciples of 
one who was born in a stable, and died on a cross, whilst 
we lead an unmortified life, is a palpable contradiction. 



SECTION VL 

Means which facilitate the practice of mortification. 

Among the various means, by which the practice of 
mortification is rendered not only easy, but even pleasing, 
I shall select and propose these four— the help of divine 
grace — the love of God — the hope of future rewards — the 
consideration of the sufferings of Jesus Christ. 

1. With the help of God's grace, we can do easily what- 
ever duty requires of us, however difficult and arduous it 
may be in itself. St. Paul, oppressed by the violence of his 
temptations, earnestly prayed to be freed from them, — 'my 
grace is sufficient for thee,' 4 answered the Lord ; and with 
this divine assistance, he found himself so strong, that he 
afterwards wrote to the Philippians, 'I can do all things in 
him who strengtheneth me.' 5 No God does not leave 



1 1 Cor. ix. 24—27. 

2 Gal. v. 24. 

3 Luke xix. 23.— Mat. x. 38.— xvi. 24. 



4 2 Cor. xii. 9. 

5 Philip, iv. 13. 



ON MORTIFICATION. 



327 



us to ourselves, in the practice of mortification ; — he 'who 
is with us in tribulation,' 1 — from what cause soever it may 
proceed, — will not forsake us in those struggles which we 
experience within ourselves, when, to obey his precepts, 
we take up our cross, and endeavor to walk in his footsteps. 

When Jesus Christ invites us to go to him in our troubles, 
he promises that 'he will refresh us.' When he bids us 'take 
up his yoke upon ourselves,' he assures us that it is 'sweet,' 
and that 'his burden is light.' 2 Because, however hard and 
heavy they may appear to those who consider only the 
weakness of human nature, they become sweet and light, 
when the Lord himself helps us to bear them. 'Let not the 
name of yoke terrify you,' says Fenelon. 'You bear the 
weight of it, but God bears it with you, and more than you ; 
for it is a yoke which must be borne by two, and it is his 
yoke and not yours. Jesus Christ makes us love this yoke. 
He supports us against ourselves, he withdraws us from our 
natural corruption, and makes us strong in spite of our 
weakness. O man of little faith ! what do you fear ? Let 
God deal with you as he pleases, and rely entirely upon him. 
You will have to fight, but you will gain the victory, and 
he himself, after having fought on your side, will crown 
you with his own hands.' 

2. The love of God is another most efficacious means, 
cheerfully to persevere in the practice of mortification. He 
who loves God, finds nothing difficult in his service. He 
either feels no trouble in what he does for him, or if he 
feels any, he loves it. Where there is love, says St. Austin, 
there is no labor, or if there be any, it is dear to us. Love 
God much, and not only will you find no difficulty in what 
appears most arduous in self-denial and mortification, but 
you will derive great comfort, and true consolation from its 
constant practice. Love, which prompts us to obey the 
commandments, renders obedience, at once, meritorious 



1 p s . xc 15. 



2 Mat. xi. 23. 29. 30. 



328 



ON MORTIFICATION. 



before God, and pleasing to us. Hence, Saint Paul calls it 
'The fulfilment of the law; 51 because, as Saint Chrysostoin 
remarks, it facilitates the performance of the most arduous 
duties. 

3. The hope of the reward which we shall obtain by per- 
severing in the practice of mortification and self-denial, is 
a third means to soften their asperity, and alleviate their 
burden. The view of future rewards supported and com- 
forted the true servants of God in the severest trials and 
most bitter sufferings. Job bore with resignation the mul- 
tiplied strokes of affliction, by which his patience was tried, 
in the hope of a glorious resurrection : 'I know,' he said, 
'that in the last day 1 shall rise out of the earth, and in my 
flesh I shall see my God ; — this my hope is laid up in my 
bosom.' 2 After almighty God had called Abram, and bid 
him leave his country, his kindred, and his father's house, 3 
he encouraged him, by the hope of the recompense, which 
he promised to him : 'Fear not,' he said, 'I am thy reward 
exceeding great.' 4 'Moses chose rather to suffer persecu- 
tion with the people of God, than to have the pleasure of 
sin for a time, — for he looked unto the reward,' says Saint 
Paul. 5 The royal prophet was animated to the faithful 
observance of the commandments, by the same considera- 
tion : 'I have inclined my heart to do thy justifications, for 
the reward.' 6 Nor was the hope of future rewards consi- 
dered by the saints of the Old Testament only, as a strong 
motive to suffer all kinds of privation and tribulations, it was 
also held out to Christians, by Jesus Christ himself. In 
his sermon upon the mount, — which may be regarded as 
the abridgement of his doctrine, — after having called them 
'blessed,' who would cultivate the sublime virtues, which 
he had come to teach his followers, he induces us all to 
their practice, by the promise of the eternal happiness to 



1 Rom. xiii. 10. 

% Job xix. 25. 26. 27. 



3 Gen. xii. 1. 

4 Gen, xv, I. 



5 Heb. xi. 25. 26. 

6 Ps. cxviii. 112. 



ON MORTIFICATION. 



329 



which they lead : 'Blessed are the poor — the meek — they 
that mourn — they that hunger and thirst after justice — the 
merciful — the clean of heart — the peace-makers — they that 
suffer persecution, — for theirs is the kingdom of heaven.' 1 
And again : 'Blessed are you, when men shall revile you, 
and persecute you, — rejoice, and be exceeding glad, because 
your reward is very great in heaven.' 2 

Let the practice of mortification cost us ever so much, be 
it ever so painful to nature ; it must needs appear truly 
desirable, when we bear in mind the endless bliss with 
which it will be rewarded : 'For our present tribulation 
worketh for us above measure exceedingly an eternal weight 
of glory.' 3 Were we duly to consider the value of the 
recompense, promised to those who carry the cross daily, 
by leading a mortified life, we should be satisfied that we 
obtain it upon easy terms, and purchase heaven at a very 
low price. Among men, remarks St. Anthony, there is an 
equality observed, between the thing bought and the price 
given for it, and each one is to give as much as he receives ; 
but it is not so in our dealings with God ; — he bestows 
eternal and invaluable rewards, for short and often insigni- 
ficant troubles. — 'The sufferings of this present time are not 
worthy to be compared with the glory to come.' 4 

4. St. Paul advises us to make use of a fourth means, to 
animate ourselves to the practice of mortification ; — it is the 
consideration of the sufferings of Jesus Christ. 'By patience, 1 
he says, 4 let us run to the fight proposed unto us ; looking 
on Jesus, the author and finisher of our faith, who, having 
joy proposed unto him, underwent the cross ; — think dili- 
gently upon him, that you be not wearied, fainting in your 
minds.' 5 This means was used by all the saints with great 
fidelity, and to great advantage. For, besides that there is 
nothing better calculated to induce us to lead a mortified 

1 Mat. v. 3—10. 3 2 Cor. iv. 17. 5 Heb. xii. 1. 2. 3. 

2 Mat. v. 11. 12. 4 Rom. viii. 18. 

28* 



S30 



ON MORTIFICATION. 



life, than to propose to ourselves the example of Jesus Christ, 
suffering and dying for us ; it is also an exercise of great 
perfection, which adds a new value to all our sufferings, by 
the purity of the motive with which we submit to them. 



SECTION VII. 

Three degrees of mortification. 

St. Bernard distinguishes three degrees of mortification, 
by which, as by so many steps, we may rise to the summit 
of perfection. The first degree is that which is taught us 
by Saint Peter, when he says: 'Dearly beloved ! I beseech 
you as strangers and pilgrims, to refrain yourselves from 
carnal desires, which war against the soul.' 1 We are all 
strangers here, and on our way to our heavenly country; 
'for here we have no permanent city; but seek one to 
come ;' 2 and 'while we are in the body, we are absent from 
the Lord.' 3 Let us, therefore, behave ourselves as travellers, 
who are at a great distance from home. A traveller, says 
Saint Bernard, goes straight on, and tries to avoid all that 
might stop, or retard him in his journey. He does not lose 
his time in meddling with the concerns of those he meets 
on his way, but steadily hastens towards his destination; 
he is satisfied with a plain dress and homely fare, and takes 
nothing along with him that might delay his arrival. This 
is the example we should imitate, in the course of our pil- 
grimage on this earth; nothing ought to stop us in our way. 
We should not care for any thing, but what is absolutely 
necessary to carry us to the end of our journey; 'having 
food, and wherewith to be covered, with these we should 
be content.' 4 'Our hearts,' 5 and warmest affections, should 

1 1 Pet. ii. 11. 3 2 Cor. r. 6. 5 Luke xii. 34. 

2 Heb. xiii. 14. 4 1 Tim. vi. 8. 



ON MORTIFICATION. 



831 



be 'there, where our treasure is we should, after the ex- 
ample of David, bewail the length of our exile, and cherish 
the sentiment which he entertained, when he said, 'wo is 
me that my sojourning is prolonged!' 1 

To this first degree of mortification, Saint Bernard adds 
another. Although a traveller, says he, makes no long stay 
in the places through which he passes, yet, he sometimes 
has the curiosity to see what is going on, and prolongs his 
journey. Moreover, he is always in need of something or 
other; — he must take time to rest himself, to eat, &c. — all 
this stops, and delays him. We should be in this world as 
dead men. A dead man does not feel the want of any thing; 
not even the want of a grave. He is equally insensible to 
either praise or censure, flattery or detraction. This is the 
high degree of mortification, to which Saint Paul alluded, 
when he wrote to the Colossians : 'You are dead ; and your 
life is hidden with Christ in God.' 2 Happy death ! exclaims 
St. Bernard, or rather happy life ! which preserves us pure, 
and immaculate amid the contagion of the age ! 

This second degree of mortification seems to be the 
highest to which we might aspire, yet St. Paul teaches us 
another still higher, when he says, 'the world is crucified 
to me, and I to the world.' 3 That is, pleasures, honors, 
riches, esteem, and applause, are all a cross to me ; on the 
contrary, what the world dreads, and regards as an evil, that 
I consider as a blessing. He who has arrived at this per- 
fection, is not satisfied, as the traveller, provided he is not 
retarded in his journey by the enjoyment of the good 
things of this life, nor is he, as the dead man, merely indif- 
ferent about them ; but he goes further, — he views them as 
a misfortune, — he 'glories in the cross of Jesus Christ,' 4 
and 'exceedingly abounds with joy in all his tribulations.' 5 



1 Ps. cxix. 5. 

2 Col. iii. 3. 



3 Gal. vi. 14. 

4 Gal. vi. 14. 



5 2 Cor. viii. 4 



CHAPTER XVIII. 



ON HUMILITY. 



SECTION I. 

Excellence and necessity of humility. 

To understand the excellence of humility, and the need 
we have of it, it is enough to consider that the Son of God 
came down from heaven to teach it to us, and to recom- 
mend its practice, by his own example, from the day on 
which he was born in a stable and cradled in a manger, till 
he was nailed to the cross, and died between two thieves. 
For, — 'why such abasement in the Lord of Majesty?' asks 
St. Bernard, — 'It was,' he answers, in the words of the 
psalmist, 'that man may no more presume to magnify him- 
self upon earth.' 1 'To yield to pride and vanity,' adds the 
same saint, 'was at all times unbecoming-, but after the 
humiliations of Jesus Christ, it would be insufferable impu- 
dence. The Son of God took the form of a servant, chose 
to be humbled and despised, — and, shall I, who am nothing 
but dust and ashes, wish to be honoured and respected ?' 

Wishing to call the attention of his disciples to the 
instructions he was about to give them, Christ once addres- 
sed them thus, 'Learn of me,' — and what was it he wished 
to teach them, on that occasion ? — 'It was not,' remarks St. 
Austin, 'how to make the world, create all things, visible 
and invisible, raise the dead to life, and perform the most 
wonderful miracles, — but, 'that he was meek and humble of 



1 Ps ix. 42. 



ON HUMILITY. 



333 



heart.' ' 'Do you aspire to great things,' he adds, 'begin 
with those that are little. The higher you intend to raise a 
building, the deeper should you lay the foundation.' The 
same rule is to be followed with regard to the spiritual edi- 
fice of your perfection ; — it should be erected upon the 
solid foundation of profound humility, and it will rise to 
the greatest height to which it can attain in this world, 
until it be completed in the next. 

The necessity of humility is so great, that, without it, we 
cannot hope to advance one step in the way of perfection. 
It is called, by St. Cyprian, 'the groundwork of holiness ;' 
by St. Jerom, 'the first of christian virtues;' by St. Gregory 
and St. Bernard, 'the parent, the mistress, the root, the 
source, the foundation and guardian of all virtues.' — Unless 
it precedes, accompanies, and follows, all our good actions, 
says St. Austin, pride will soon make us lose the merit of 
them; and the better they are in themselves, the greater will 
be our danger from this insidious passion, which hides 
itself, mingles with our best undertakings, and deprives us 
of the merit we might derive from them. 



SECTION II. 

The subject continued — Enumeration of the principal vir- 
lues, shoiving how they are all founded on humility. 

The truth of the maxim of the saints, that humility is the 
foundation of all other virtues, can easily be illustrated, by 
considering the nature and object of the principal among 
them. 

In the first place, faith stands in need of humility. For, 
with the exception of infants, into whose souls it is infused 
by baptism, without any act of theirs, faith, 'bringing into 



834 



ON HUMILITY. 



captivity every understanding to the obedience of Christ,' 1 
requires an humble and docile spirit. Pride is so great an 
obstacle to our receiving it, that Christ said to the Jews : 
'How can you believe, who receive glory one from another; 
and the glory which is from God alone, you do not seek?' 2 
But if humility is so necessary to receive faith, it is not less 
so, to preserve it ; and the holy fathers are of opinion, that 
pride is the source of all heresies. This, St. Paul himself 
insinuates, when he says : 'Know also this, that, in the 
last days, shall come dangerous times ; men shall be lovers 
of themselves — haughty, proud, puffed up — always learning, 
and never attaining to the knowledge of truth — reprobate 
as to faith — erring, and driving into error. 53 

Hope also is supported by humility. — The humble know 
their weakness, and their incapacity to do good, without the 
help of God ; therefore, they look to him for assistance in 
all their wants, and rely entirely upon him, both for this, 
and for the next world. Diffidence of ourselves, which is 
the necessary consequence of humility, increases our confi- 
dence in our God ; and we are thus led to establish our 
hope on its true and essential foundation, — the aid of grace, 
the merits of Jesus Christ, and his promises. 

Charity, which consists in loving God above all things, 
is greatly increased by humility ; for he who is truly hum- 
ble looks upon every thing he has, as a gift he received 
from the liberality of God, and is, by this consideration, 
prompted to love his benefactor. 'What is man,' said Job, 
'that thou shouldst magnify him ? or why dost thou set thy 
heart upon him?' 4 The more conscious we are of our 
unworthiness, the more we feel ourselves obliged to love 
Him, whose 'mercy follows us, all the days of our life,' and 
will reward our labors and perseverance with 'a never fading 
crown of glory.' As regards charity towards our neighbor, 
it is easy to understand how much humility contributes to 



1 2 Cor. x. 5. 2 John v. 44. 3 2 Tim. iii. 1—13. 4 Job vii. 17. 



ON HUMILITY. 



835 



facilitate its practice. For it removes the most ordinary 
causes of disunion among men, such as self-love, pride, 
rash judgment, and jealousy, which are all incompatible 
with christian humility. 

Patience too, of which we have so great need in our 
intercourse with our fellow-men, and in the various trials 
of this life, is the natural effect of humility. For, humility, 
by showing us our faults and many imperfections, induces 
us to bear with those of others, and to submit, with calm 
resignation, to whatever God may permit, either for our 
probation, or for our chastisement. Under the severest 
strokes of affliction, the man who is truly humble will say, 
with the prophet Micheas, 'I will bear the wrath of the 
Lord, because I have sinned against him.' 1 The proud 
are apt to be easily provoked to anger, for they always 
imagine that they are not treated with the respect and atten- 
tion to which they are entitled. But an humble man is 
always satisfied with the treatment he receives, and how- 
ever bad it may be, he thinks it no more than he deserves, 
on account of his sins, and daily imperfections: — 'he hum- 
bles his heart, and endures.' 2 

Peace of mind is particularly promoted by humility. It 
is the reward which Jesus Christ promises to those who 
will learn it from him, and practise it after his example : 
4 Learn of me,' he says, ''because I am meek and humble of 
heart; and you shall find rest to your souls.' 3 Be humble, 
and you will enjoy peace with yourselves, and with your 
neighbor; on the contrary, 'among the proud, there are 
always contentions.' 4 

Purity is necessarily based on humility, and it receives 
from it its brightest ornament. St. Bernard does not hesi- 
tate to say, that, without humility, not even the purity of 
Mary could have been pleasing to God. 



1 Mich. vii. 9. 

2 Eccl. ii. 2. 



3 Mat. xi. 29. 

4 Prov. xiii. 10. 



336 



ON HUMILITY. 



Prayer, without which salvation is not to be obtained, 
derives its efficacy from humility: 'The prayer of him that 
humbleth himself shall pierce the clouds.' 1 'The prayer 
of the humble and the meek hath always pleased thee.' 2 
'He hath had regard to the prayer of the humble ; and he 
hath not despised their petition.' 3 

By extending this enumeration further, it might easily be 
shown that all virtues are indispensably connected with 
humility; so that, if you wish to have a sure means to 
acquire them, and to arrive at christian perfection, take 
this, — Be humble. 



SECTION HI. 

The knowledge of ourselves is the foundation of humility. 

Saint Bernard defines humility — C A virtue, by which, 
from the true knowledge of ourselves, we become little in 
our own estimation.' Let us, therefore, dwell on the consi- 
deration of what we are; let us know ourselves well; and 
we shall soon be humble. For humility is founded on truth ; 
it does not proceed from the opinion which others may have 
of us , but, from a correct view of what we really are. 

In the first place, what are we, with regard to the body? 
Its origin and destiny are distinctly marked by our maker : 
'Dust thou art, and into dust thou shalt return.' 4 In the 
meantime, what are we to expect ? — 'Man,' answers Job, 
'living for a short time, is filled with many miseries.' 5 And 
again : 'I have said to rottenness, Thou art my father ; to 
worms, My mother and my sister.' 6 'My substance is as 
nothing before thee, O Lord!' exclaims the royal prophet. 7 
'All flesh is grass,' says Isaias, 'and all the glory thereof as 

1 Eccl. xxxv. 21. 4 Gen. iii. 19. 6 Job xvii 14. 

2 Judith ix. 16. 5 Job xiv. 1. 7 Ps. xxxviii 6. 

3 Ps. ci. 13. 



ON HUMILITY. 



337 



the flower of the field. The grass is withered, and the flower 
is fallen ; because the Spirit of the Lord hath blown upon 
it.' — 'All nations are before him as if they had no being at 
all, and are counted to him as nothing, and vanity.' 1 Hence, 
Saint Paul concludes, that, 'If any man think himself to be 
something, whereas he is nothing, he deceive th himself.' 3 
Before God made, us, we were nothing ; — we have, in no 
manner, contributed to our existence, — 'thy hands have 
made me, and formed me,' says the psalmist. 3 'It is he, 
who giveth to all life, and breath, and all things ; — in him 
we live, and we move, and we are.' 4 — Therefore, of our- 
selves, we are nothing. 

Let us proceed in the examination of ourselves. — But, 
can we go further? can there be room for investigation 
beyond nothing? Yes, beneath this depth, there is still a 
lower depth ; — there is the depth of sin. Within the whole 
range of creation, there exists nothing so despicable, in the 
sight of God, as a man in the state of mortal sin. What are 
you, then, if you be guilty of any? Has God forgiven you ? 
Be it so; — but still, you once w T ere unfaithful to him, you 
once transgressed his laws, revolted against him, and said, 
in your heart at least, 'I will not serve.' 5 — 'Know then, and 
see, that it is an evil and a bitter thing for you, to have left 
the Lord your God.' e You hope that God has forgiven 
you, — I will not pretend to shake the foundation of that 
hope ; but, admitting that you may have a moral certainty 
of your being in the state of grace, I shall ask, whether you 
can obtain any certainty of having fully atoned for your 
sins. Of this you can have no certainty whatever ; — and 
yet, you cannot enjoy eternal bliss before you have fully 
satisfied God's justice, either in this world, or in the next. 

These are awful considerations. They should deeply 
impress upon our minds the sentiment of our unworthiness. 

1 Isaias xl. 6. 7. 17. 3 Ps. cxviii. 73. 5 Jerem. ii. 20. 

2 Gal. vi. 3. 4 Acts xvii. 25. 23. 6 Jerem. ii. 19. 

29 



388 



ON HtfMILlTTf. 



'All our hope,' as St. Austin speaks, 'is in the great mercy 
of God, who, when he rewards our merits, rewards his own 
gifts.' Nor is our crown secured to us : — 'our adversary, the 
devil, as a roaring lion, goeth about, seeking whom he may 
devour;' 1 and, — 'through many tribulations, we must enter 
into the kingdom of God.' 2 



SECTION IV. 
Three degrees of humility. 

The first degree of humility, according to St. Bonaventure, 
consists in having a low opinion of ourselves. Humility is 
a virtue, remarks Saint Lawrence Justinian, with regard 
to which we are often mistaken, and no one knows well 
what it is, unless he has received it from God. You think, 
he adds, that it consists in saying that you are a great sin- 
ner, a wretched creature, &c. If it were so, it would be 
then very easy to acquire it ; and in fact, we should all be 
humble ; for we all hold this language ; though, in truth, 
many speak in this manner merely through habit, and with- 
out any real sentiment of humility. You also imagine, that 
it consists in the plainness of your dress and manners ; but 
in this, you are again mistaken ; for, external things, though 
they may greatly contribute to humility, do not, however, 
necessarily prove its existence. Many, says Saint Jerom, 
follow the shadow of humility, but there are few who follow 
the reality. It is easy to walk with our eyes cast down, to 
speak with an humble tone of voice, to express sorrow for 
our sins, &c. But these are equivocal, and often deceitful 
signs. Let us lay aside affectation in words, and behaviour. 
It is patience, which shows a man to be truly humble. 

'We love humility in others,' says Bourdaloue, 'why are 
we so unwilling to acquire and practise it ourselves ? — Here 



1 Pet. v. 8. 



2 Acts xiv. 21. 



ON HUMILITY. 



339 



is the explanation of this mystery, which I may call a mys- 
tery of pride and iniquity. Humility, in others, prompts 
them to place themselves beneath us ; and this is what we 
like : humility, in us, would prompt us to place ourselves 
beneath others ; and this is what we do not like. It is true, 
we speak of ourselves with great modesty and humility, and 
blush at the praises which are given us. All this is very 
edifying; — but, let any one find fault with us, or show 
by his conduct that he thinks little of us, — we are imme- 
diately offended, — we justify ourselves in an angry tone, 
and retaliate with bitterness. Humility and pride are here 
combined together. Nor is it difficult to account for it. 
To speak modestly of one's-self, is only apparent humiliation, 
and often a means to be raised in the estimation of others ; 
but to be thought little of, or censured, is real humiliation, 
and therefore becomes insufferable. Let us humble our- 
selves, but let us do it sincerely and earnestly. Then, our 
humility will be preferable to talent, to success, and even 
to the gift of miracles ; for, it will be a safer way to salva- 
tion. Many, in the pursuit of the most laudable works, 
have been lost, by the eclat of their talents, of their success, 
and of their miracles ; but, no one was ever lost, by the 
sentiments which true and solid humility inspires.' 

The second degree of humility consists in wishing that 
others would view us in the same light, in which the first 
degree places us in our own estimation ; or, to use the words 
of St. Bonaventure, 4 in loving to be unknown, and despised.' 
Difficult as it is, this degree is a natural consequence of 
the first; for if we had a low opinion of ourselves, the love 
of truth alone would suffice to make us wish that others 
should have the same opinion of us. To facilitate its prac- 
tice, the saints generally distinguish four parts in it, which 
are as so many steps, by which we may gradually rise to 
its perfection. 



340 



ON HUMILITY. 



The first step is, not to seek the praise, or esteem of the 
world; but to shun it, as far as duty permits, — never say- 
ing or doing any thing, with a view to obtain applause, or 
commendation. The second, consists in bearing patiently 
with the want of regard, respect, or esteem, shown us by 
others, and, in general, with whatever may be to us a source 
of shame and humiliation. It is the advice of the wise man : 
'Son,' he says, Hake all that shall be brought upon thee : 
and in thy sorrow, endure ; and in thy humiliation, keep 
patience; for gold and silver are tried in the fire, but accept- 
able men in the furnace of humiliation.' 1 

When we have ascended the third step, we no longer 
feel any pleasure or satisfaction in being praised and es- 
teemed by others, but we are utterly insensible to both. 
The proud are always delighted when they receive praise 
and applause, whether they deserve them or not ; for they do 
not care about what they are in reality, before God, but 
merely about what they are thought to be by men. He 
who is truly humble, dislikes to hear himself praised. He 
fears, says St. Gregory, lest, if the praises he receives are 
unmerited, they may turn to his judgment and condemna- 
tion before God ; and lest if he deserves them, they may be 
his only recompense. Thus, praise, which renders the proud 
more vain and ostentatious, causes the humble to think less 
of themselves, and wish to be forgotten by the world. 

The fourth step, which leads to the perfection of the 
second degree of humility, is, to wish to be despised, and 
to rejoice in being insulted and affronted. Saint Bernard 
remarks, that there are two sorts of humility; — one, in the 
understanding, by which, considering our misery and wretch- 
edness, we despise ourselves, and think that we deserve to 
be despised by all men ; — the other, in the will, by which 
we are desirous to be actually despised and treated with 
contempt. Jesus Christ, adds the same saint, could not have 

1 Ecch ii. 4. 5 



Otf HUMILITY. 



341 



the first kind of humility; for, 'being in the form of God, and 
thinking it no robbery himself to be equal to God,' 1 he could 
not despise himself, nor think himself worthy of contempt. 
But he possessed the second, — that which resides in the 
will and hearty — when 'he debased himself, taking the form 
of a servant,' 2 — when, through love for us, he was 'des- 
pised,' 3 and became 'the reproach of men, and the outcast 
of the people.' 4 As for us, we ought to possess both ; in 
man, the first, without the second, is false and deceitful. 

And let us not plead an imaginary impossibility, as an 
excuse from aiming at this perfection. If we wish it, says 
St. Austin, we can, with the assistance of grace, reach to its 
summit; for, when Christ tells us 'to learn from him, 
because he is meek and humble of heart,' he evidently 
teaches us that we ought, and, consequently, are able, to 
imitate him in the practice of these virtues. O Teacher 
and Lord of mortals, who have swallowed death out of the 
cup of pride! exclaims this great saint, what are we to learn 
from thee ? — 'that thou art meek and humble of heart?' — 
Are 'all the treasures of wisdom and knowledge, that are 
hidden in thee,' 5 reduced to this ? Is it, then, so great 
a thing to be little, that we cannot learn it, unless we are 
taught by thee? Yes, he adds, to make one's-self little, is a 
thing so great and so difficult, that man would never have 
been able to accomplish it, had not God himself shown him 
the example ; for there is nothing so deeply rooted in the 
human heart, as the desire of praise, and esteem. But, if 
the remedy offered to us in the incarnation of the Son of 
God, who 'was made flesh, and dwelt among us,' 6 does not 
cure our pride, I know not what else can cure it. 

The third degree of humility consists in taking no pride 
in the spiritual gifts which God has bestowed upon us, and 
in referring entirely to him, both the good which they ena- 

1 Philip, ii. 6. 3 Isaias liii. 3. 5 Col. ii. 3. 

2 Philip, ii. 6. 4 Ps. xxi. 7. 6 John i. 14. 
29* 



342 



on HtiMiLrr?. 



ble us to accomplish, and the honor which may thereby 
accrue to us. It teaches us to distinguish what we are by 
the mercy of God, from what we are by the corruption of 
our own nature ; — not, merely, to know that, of ourselves, 
we cannot do any good towards our salvation, but to act 
according to this knowledge on every occasion. The 
knowledge itself, is easily acquired, — it is an article of 
faith, which we have been taught from our infancy, — but 
the practice is difficult, and its constant application, in our 
conduct, is a great perfection. It is a rare and sublime vir- 
tue, says St. Bernard, to do great things, and to be ignorant 
of our own greatness; to be considered as saints by others, 
and to look upon ourselves as sinners; to be admired by 
all, and contemptible in our own estimation. This is what 
St. Chrysostom particularly admired in the apostles, and 
many other great saints, who, whilst they had received the 
greatest gifts from God, — raised the dead to life, and per- 
formed innumerable other miracles, — still entertained a pro- 
found sense of their nothingness, and regarded themselves 
as the unworthy instruments of God's mercy. 

Those who have arrived at the third degree of humility, 
use every means in their power to acquire virtue, to resist 
temptations, and to succeed in their pious undertakings ; 
but, : — after they have done all that depended upon them, — ■ 
they consider themselves 'as unprofitable servants,' 1 rely 
upon God alone for the success, and refer it all to him. 
Thus, they offer him the most acceptable act of thanksgiving 
for the graces and gifts, which they have received from his 
liberality, — that 'sacrifice of praise,' which, he says, 'shall 
glorify him. ?2 



1 Luke xvii. 10. 



2 Ps. Xlix. 23, 



ON HUMILITY. 



S43 



SECTION V. 

Humility supplies what is wanting to us in oilier respects, and 
is a sure means to obtain the special protection of God. 

It is a great folly, says St. Bernard, to place our confi- 
dence in any thing else than humility. 'In many things we 
all offend,' 1 and are obliged to plead guilty; 'if man will 
contend with God, he cannot answer him one for a thou- 
sand.' 2 What else can we do, then, than to have recourse to 
humility, and supply, thereby, what is wanting to us in other 
respects? If our intention is not pure enough, and our fer- 
vor abates, let us endeavor to make up the deficiency, by a 
salutary shame, and an humble acknowledgment of our im- 
perfection. Humble yourselves, said abbot John to his 
disciples, in order to secure your salvation. If your weak 
constitution prevents you from applying to hard labor, — be 
zealous, at least, in the practice of humility; — by this means 5 
you will please God as much as those who are able to work 
much. If after having, for a long time, 'wearied yourselves 
in the way of iniquity,' 3 you find your health too delicate 
to walk in the narrow paths of penance, austerities, and suf- 
ferings, — enter the road of humility; — you could not choose 
a safer one. 

'If you are not able to be recollected during mental 
prayer,' says Bourdaloue, 'humble yourself for the spiritual 
dryness of your heart, and the perpetual wanderings of your 
mind. If your health does not permit you to practise aus- 
terities and bodily mortification, — humble yourself for the 
care you are obliged to take of it, and the mitigations, to 
which you are compelled to have recourse. By this means, 
humility will supply, before God, the want of such good 
works as you cannot perform; and this supplement will, un- 

1 James iii. 2. 2 Job ix. 3. 3 Wis. v. 7. 



344 



ON HUMILITY. 



questionably, be more meritorious than these good works 
themselves. For, what is most difficult in the christian 
religion is not, — to apply to mental prayer, or mortification, 
but, — to humble one's-self.' 

'With a little more humility, we should often spare our- 
selves much trouble, and humiliation. When we forget 
ourselves, and speak or act inconsiderately, we commit a 
fault, — -were we to acknowledge it immediately, and express 
our regret for it, the thing would go no farther. But, if we 
endeavor to excuse and justify ourselves, if we argue and 
contend with those who admonish us, and wish to make us 
sensible of our error; the consequence is, that they soon 
become offended by our pride and obstinacy, and think it 
their duty to mortify and humble us.' 

'A father of the church, says that the remembrance of 
our sins, is infinitely more profitable to us, than the remem- 
brance of our good works. For the remembrance of our 
good works, is calculated to inspire us with pride, whilst 
the remembrance of our sins serves to humble us. Whence 
we must draw this two-fold inference : — to practice virtue, 
and afterwards veil our eyes, lest we should see the good 
we have done : — to shun sin, and when we have had the 
misfortune to fall into it, to draw the veil from our eyes, 
that we may always see the evil we have committed. Thus, 
we shall be virtuous, without danger; and derive some 
benefit, even from our faults.' 

Humility is not only a supplement of what may be want- 
ing to other virtues, but it averts the humiliation, with 
which God punishes the proud. Let us therefore humble 
ourselves, lest God should humble us. 'Behold ! I come 
against thee, O proud one ! saith the Lord, the God of 
hosts; — the proud one shall fall; he shall fall down, and 
there shall be none to lift him up.' 1 — 'Every one that 
exalteth himself, shall be humbled.' 2 St. Chrysostom calls 



1 Jerem i. 31. 32. 2 Luke xiv 11. 



ON HUMILITY 



345 



pride a folly, and after quoting the text of Isaias, 'the fool 
will always speak foolish things,' 1 he adds : Will you hear 
some of the follies to which pride has led presumptuous 
mortals ? 'My hand,' said the king of Assyria, 'hath found 
the strength of the people as a nest ; and as eggs are gath- 
ered, that are left, so have I gathered all the earth, and there 
was none that moved the wing, or opened the mouth, or 
made the least noise.' 2 Again : 'I will ascend into heaven,' 
said the king of Babylon; 'I will exalt my throne above the 
stars of God, I will sit in the mountain of the covenant, in 
the sides of the north. I will ascend above the height of 
the clouds, I will be like the Most High.' 3 Not only do 
the proud speak like mad men, but they must also be spo- 
ken to, as mad men, whom we dare not contradict. The 
only way to please them, and to gain their good will, is to 
praise, and flatter them. To be candid with them, and 
endeavor to undeceive them, would be dangerous for us, 
and useless to them. Ecclesiastes alluded to this evil, when 
he said : 'I saw the wicked buried, who also when they 
were yet living were in the holy place, and were praised in 
the city, as men of just works ; but this also is vanity.' 4 

Speaking of wisdom, Solomon says that 'all good things 
came to him together with her.' 5 He who is truly humble, 
can justly say the same of humility. And, in effect, as we 
read in the book of proverbs, 'where humility is, there also 
is wisdom.' 6 This truth is, moreover, plainly and distinctly 
taught us, by innumerable texts of holy scripture, in which 
God promises to bestow his assistance and choicest gifts, 
on the humble, the little, and the poor of spirit. 

Take the following : 

'To whom shall I have respect,' says the Lord, in Isaias, 
*but to him that is poor and little, and of a contrite spirit, 
and that trembleth at my words ?' 7 

1 Isai. xxxii. 6. 3 Isai xiv. 13. 44. 5 Wis. vii. 11. 7 Isai. lvi. 2. 

2 Isai. x. 14. 4 Eccl. viii. 10. 6 Prov. xi. 2. 



346 



ON HUMILITY. 



'God resisteth the proud, and giveth grace to the humble.' 1 

'Thou wilt save the humble people ; but wilt bring down 
the eyes of the proud.' 2 

'The Lord is nigh unto them that are of a contrite heart ; 
and he will save the humble of spirit.' 3 

'A contrite, and humbled heart, O God ! thou wilt not 
despise.' 4 

'He hath regard to the prayer of the humble ; and he hath 
not despised their petition.' 5 

'Every one that exalteth himself, shall be humbled ; and 
he that humbleth himself shall be exalted.' 6 

God is high, says St. Austin, — you humble yourself, and 
he comes down to you, — you exalt yourself, and he with- 
draws from you. And why ? — because, 'the Lord is high, 
and looketh on the low; and the high he knoweth afar 
off;' 7 — because, 'great is the power of God alone; and he 
is honored by the humble.' 8 



SECTION VI. 

Solid and true greatness of christian humility* 

Some persons, otherwise well inclined, entertain very 
erroneous notions concerning humility, and consider it a 
virtue suitable only for narrow and weak minds. To unde- 
ceive them, let us examine, with them, its nature, the prin- 
ciples on which it is founded, the rules by which it is 
guided ; — let us show them — the weakness of which it cures 
us, the superiority it imparts over the ordinary maxims of 
the world — the victories it achieves, the enterprises it exe- 

1 Pet. v. 5— James iv. 6— Prov. iii. 34. 6 Luke xiv. 11— xviii. 14. 

2 Ps. xvii. 28. 7 Ps. cxxxvii. 6. 

3 Ps. xxxiii. 19. 8 Eccl. iii. 21. 

4 Ps. 1. 19. * From Bourdaloue. 

5 Ps. ci. 18. 



6lT HUMILITY*. 



84? 



elites, — and they will be compelled to acknowledge, that no 
virtue indicates more clearly than this, both strength of 
understanding and firmness of character; — that, far from 
contracting, it expands the mind, — preserves us from innu- 
merable acts of meanness, innumerable relaxations of prin- 
ciple, — prompts to the greatest designs, and enables us to 
accomplish them with unyielding constancy ; — in a word, 
that it unites all the characteristics of true, and solid great- 
ness. 

There is, I grant, a certain natural timidity, which renders 
some men gentle, docile, and submissive ; which prevents 
them from interfering in any thing of importance ; which 
seals their lips, and fetters their hands, when duty bids them 
speak, and act. But this is not humility. It is pusillani- 
mity, excessive diffidence, — the effect of temperament, — 
under which, there often lurks a great deal of puerile pride. 
Thus, when those persons ought to speak, they are mute j 
because they fear they may speak inappropriately, and 
expose themselves to ridicule : when they ought to adopt 
a resolution and maintain it, they remain inactive ; because 
they fear they shall not succeed, and they dread the confu- 
sion of failure : when they ought to resist an encroachment, 
and assert their just rights, they give way, through appre- 
hension of defeat, and some consequent advantage to a rival. 

Such is not the humility which the Son of God has taught 
us, and which all the saints have practised after their divine 
Master. I mean that humility, which, by the lights of rea- 
son and religion, discovers to us our nothingness, and depth 
of misery-, which inspires us with a holy self-contempt, and 
a vivid conception of our natural incapacity to do good ; 
which makes us ascribe to ourselves nothing but sin, and 
refer to God alone the glory of every thing he enables us to 
do by his grace ; which causes us to regard with indifference 
all the distinctions, and honors that the world can confer; — 
because, through their brightest lustre, we discern their 



34S 



ON HUMILITY. 



illusion and vanity, and know besides that they are opposed 
to the condition of Jesus Christ throughout the whole course 
of his mortal life; — which, omitting all emulation with our 
neighbor, induces us to honor him, to hold with cheerful- 
ness a lower rank, than he, and remain neglected and obscure 
whilst others are in high esteem and splendor; which, finally, 
relies exclusively on God, who delights to succour the weak, 
and exert his mercy and omnipotence in favor of the little. 
Such is christian humility, a virtue to form great characters, 
and perfect them. 

Let us in the first place, consider from what humility 
delivers us, what it corrects in us, and against what it pre- 
serves us. Every one knows to what acts of littleness, not 
to say baseness, pride and ambition degrade us. Follow, 
first, in imagination, the ambitious man through the path 
which he considers the road to fortune and aggrandizement. 
Is there a step so humiliating to which he does not stoop, 
if he thinks it will conduct him to his object ? In the hope 
of mounting, to what does he not descend ? Is there a com- 
plaisance so servile, to which he does not subject himself 
to conciliate the favor of one person or another ? Is there 
insolence, contempt, or rebuff, which he will not sustain to 
engage this one to his interest, or secure the protection of 
that one ? What assiduities ! what suppleness ! what flat- 
teries ! He blushes at nothing, provided he can attain his 
end, and succeed in his intrigues and what intrigues ? — - 
often the most criminal, and unprincipled, — in which are 
violated all the laws of justice, and of honor, — in which are 
employed artifice, calumny, fraud, and treason. He would 
regard them with horror, were he not possessed by a pas* 
sion, which blinds him ; and if he judged of them in his 
right senses. 

Observe next, the conduct of the proud man ; contemplate 
the countless conceits, alike frivolous and silly, he revolves 
within his mind ; examine the foundation of his secret joys, 



ON HUMILITY. 



849 



his triumphs, his keenest sufferings, and bitterest disgusts. 
Is he occupied with any thing but himself, his own merits, 
and endowments ? Is there an advantage so trivial in which 
he does not glory, and which does not, in his opinion, 
invest him with enviable pre-eminence ? Is any thing well 
done, if not by himself? Any thing well conceived, if not 
in accordance with his opinion ? Add to this, the favorable 
testimony he perpetually is bearing to himself ; the nauseous 
and disgusting boastings, with which he wearies all who 
will listen to him ; the love of flattery, gross as it may be ; 
the zest with which he receives it, and the delight he 
derives from it, insomuch that to praise him is sufficient to 
obtain any thing from him. And on the other hand, con- 
sider the sensibility he manifests to a trifle which might 
offend, — the agitations into which he is thrown, — the des- 
pondency to which he sinks, — the jealousies he entertains, — 
the bitterness of soul he experiences, — the suspicions and 
umbrage he conceives, from a gesture, a glance, a word 
dropped by chance and without design. To omit a thou- 
sand other instances, is there any thing so contracted as a 
soul of disposition like this ? 

Now of all those weaknesses there is none, from which 
christian humility is not exempt. — A truly humble Chris- 
tian, is one who has no other views than those of God, and 
his adorable providence; — who is correct in all his ways, 
and incapable of adopting measures contrary to the laws of 
probity, and truth ; — who is disinterested, and religious in 
his voluntary humiliations, — the enemy of flattery, and all 
mercenary, or forced subjection, — equitable in his judg- 
ments, free from prejudice or envy; — who acknowledges 
merit wherever it exists, and considers it a duty to reve- 
rence, and exalt it, even to his own detriment; — who is 
superior to all human respect, and the vain opinions of the 
world ; because he seeks not to please the world, and 
regards it as nothing. Hence he is always the same, — in 
SO 



S50 



OS HUMILITY. 



humiliation as in prosperity, in praise as in blame, in evil 
report as in good report ;— -he does not suffer himself to be 
dazzled by the glare of an active and glorious life, nor is 
he saddened by the obscurity of an abject and forgotten one. 
Hence also is he patient of injuries, sincere in forgiving 
them, more ready to make advances towards reconciliation, 
than to exact redress. Finally, he is modest and reserved 
in his manners and deportment ; courteous, affable, peace- 
ful ; and, he is all this, from superior and divine motives, 
notwithstanding the rebellion of his nature. 

To be more explicit, the humble Christian conforms him- 
self strictly to the order of Providence, and aspires not 
beyond it. He does not yield to a senseless ardor for 
aggrandizement, but restrains himself within the limits 
which it has pleased God to mark out for him. He says, 
with David, 'Lord! my heart is not exalted; nor are my 
eyes lofty; neither have I walked in great matters, nor in 
wonderful things above me.' 1 It is not that he is free from 
the attacks of a lurking ambition. That pride which is so 
natural to us, is always eager to advance ; — there are times 
and conjunctures, when temptation is hard to overcome; 
but the humble Christian knows how to repress and subdue 
it, with a holy violence. He is what God has made him, 
what God chooses him to be ; — that is enough,-— what needs 
he more ? If Providence should call him to something 
higher, it is well ;— he awaits in peace the summons. Till 
then, he has no other care, than to live acceptably to God 
in his actual state, and to accomplish his career in holiness. 
What energy there is, in moderation like this ! and to main- 
tain it, how many combats and victories over one's-self are 
necessary! 

The natural consequence of dispositions like these, is, to 
walk only in the ways of God, and never swerve from them. 
Desiring to be nothing but in conformity to the will of God, 



1 Ps. CXXX. 1. 



ON HUMILITY. 



S51 



the humble Christian has no projects to arrange, no means 
to devise, no springs to set in motion, for his own advance- 
ment. Hence he needs neither partisans, nor intrigue. He 
pursues invariably the same course, without deviation, or 
disguise. Armed with the maxims of the gospel, which is 
truth itself, he never has recourse, on any occasion, to false- 
hood, which the gospel condemns, and being free from those 
ambitious desires, which might seduce or corrupt him, he 
is far from putting in practice those criminal measures, the 
falsity and turpitude of which he clearly perceives. 

Again, there is a pretended humility, which is only appa- 
rent, and there are feigned humiliations, which consist only 
in false professions, and a deceitful exterior. The world- 
ling often humbles himself, but why ? through frail hope, 
through base flattery, through vile and sordid slavery. Re- 
ligion inspires the humble Christian, even in his most pro- 
found abasement, with far more generosity and dignity. He 
does honor to his neighbor, he entertains for him all possible 
deference, and respect; he would not refuse, if necessary, 
to crawl upon the dust beneath his feet; bat in this, what 
has he in view? — the man? No, most assuredly, for he 
regards not, and wants nothing from the man. But in the 
man, he has regard to God. In obeying the individual, he 
obeys his God ; in rendering homage to the creature, he 
offers incense to his Creator. He prostrates himself before 
God, in bowing down to man. God is the only object of 
his worship, as he is to be its only recompense. 

Equity of judgments, is, if I may use the expression, one 
of the noblest efforts of humility. For as we are generally 
prejudiced, either in our own favor, by self-love, or against 
our neighbor, by a malignant envy, little reliance can be 
placed in the justice of our decisions concerning either our- 
selves, or others. But, the humble Christian being disen- 
gaged from those prejudices which blind us, is in a much 
better state for judging justly; — he neither dissembles, nor 



$52 



ON HUMILITY. 



denies the truth ; — he speaks as he thinks, — and he usually 
thinks well. If therefore the question concerns himself, 
he does not overrate his merit; if it relates to his neighbor, 
he does him full justice ; and, far from undervaluing or con- 
cealing his deserts, he is the first to give them publicity. 

Christian humility is no obstacle to great actions, — to 
enterprises which require magnanimity, and invincible reso- 
lution. Its foundation, it is true, is a conviction of our 
weakness, and a habitual consciousness of our insufficiency. 
A man truly humble is persuaded that he is nothing, that 
of himself he can do nothing good. Hence, it does not 
appear natural that he should conceive projects, or desire 
to engage in undertakings, which call for rare and peculiar 
talents. But it is no less true, that nothing, as St. Leo says, 
is difficult to the humble ; that there is no enterprise so vast 
as to disconcert and confound them ; that they are capable 
of daring any thing, and meeting every danger with the most 
firm, and heroic intrepidity that the weaker they consider 
themselves, the stronger they feel ; and that, in proportion 
to their self-distrust, are the ardor of their zeal and the 
expansion of their views. For the humble Christian is as 
confident in God, as he is diffident of himself. The less he 
depends on himself, the more he relies upon his Maker. He 
knows that to God, nothing is impossible ; — that he delights 
to manifest his glory in our weakness, and communicates 
his grace, most abundantly, to the feeblest who put their 
trust in him. Animated by these considerations, and armed, 
as it were, with the omnipotence of God himself, — is there 
any thing so painful or laborious, so lofty or so great, that 
he fears to undertake, or despairs to achieve? Let God 
call, and he will no more hesitate, than Isaias, to answer : 
Lo ! here am I; send me.' 1 Let God send him whitherso- 
ever he pleases, and he will go. He will go before the 
powers of the world, he will enter the courts of kings \ he 



1 Isaias yi. 8 



ON HUMILITY. 



355 



will announce to them the mandates of heaven, unmoved by 
the splendor of their array, insensible to their promises-, 
unappalled by their threats. To use the figurative language 
of scripture : he will 'plant, and root up ;' he will 'build, 
and pull down.' 1 

What a wonderful union of things apparently so incom- 
patible ! — so much diffidence on the one hand, and so much 
confidence on the other ! For, in doing all this, the 
humble Christian loses none of his humility; he never 
forgets his weakness. He considers himself an unprofi- 
table servant, a mere child ; he says to his God, in the 
spirit of the prophet Jeremias, 'Ah ! Lord God, behold I 
cannot speak.' 2 It is true, — he can do nothing by him- 
self; — but while he confesses this, most earnestly and 
sincerely, — he forgets not, what he has learned from the 
apostle of the gentiles, — that 'he can do all things in him 
who strengtheneth him.' 3 Thus, whatever be the work to 
which he is called by Almighty God, he does not hesitate 
to undertake it. Let him foresee a thousand difficulties, 
and a thousand obstacles ; — let success appear, not only 
doubtful, but even beyond the range of probability, — he 
hopes against hope itself. 

Nor is this conduct, the effect of presumptuous temerity ; 
for his hope is founded on that great principle of St. Paul : 
'The foolish things of the world hath God chosen, that he 
may confound the wise; and the weak things of the world 
hath God chosen, that he may confound the strong : and 
the mean things of the world, and the things that are con- 
temptible, hath God chosen, and the things that are not, 
that he might destroy the thing that are.' 4 Thus when 
David beheld the gigantic Philistine approaching, — 'Thou 
comest to me,' he said, 'with a sword, and with a spear, and 
with a shield ; but I come to thee in the name of the Lord 
of Hosts, the God of the armies of Israel ; and the Lord 

1 Jerem. i. 10. 2 Jerem. i. 6. 3 Phil. iy. 13. 4 1 Cor i. 27. 28. 
30* 



354 



ON HUMILITY. 



"will deliver thee into my hand, and I will slay thee, and 
take away thy head from thee, — that all the earth may know 
that there is a God in Israel, and that the Lord saveth not 
with sword and spear.' 1 

Such is the confidence with which humility inspires 
humble souls ; — they feel the more assured of God's pro- 
tection, as they depend less upon themselves; — nor are 
they deterred from their enterprises, by the fear of disap- 
pointment, and the shame of discomfiture, which God may 
« sometimes permit them to meet with. A worldling, led on 
by pride, could not, as we have already remarked, expose 
himself so easily ; — he dreads to risk his honor ; — serious 
examinations, and long deliberations are necessary to fix 
his resolution. But the humble are not so jealous of empty 
fame, nor so sensitive to the reproaches they would expe- 
rience in the event of failure. They give themselves up to 
the guidance of the Spirit of God, and resign themselves to 
every thing that may happen for their humiliation before 
mankind. 

These are not mere speculations : we have seen them 
exemplified in practice. Was there ever an enterprise like 
that of the apostles, when they divided themselves among all 
the nations of the earth, and undertook the conversion of 
the world ? The most illustrious conquerors, whose 
exploits are blazoned on the page of profane history, have 
extended their dominion over a few nations; but these holy 
conquerors, or rather, these holy and zealous propagators 
of the christian law, proposed to themselves to subject all 
the world to the empire of Jesus Christ. Neither age, nor 
sex, nor rank, was excepted from their design. To judge 
of it by the rules of worldly prudence, it was a chimerical 
undertaking. Yet we know, how ardently they engaged 
in it, with what constancy they persevered, and how hap- 
pily they achieved it. 

I 1 Kings xlv. 46. 47. 



OK HUMILITY* 



355 



And, who were these apostles ?— poor fishermen, weak 
and little, in the eyes of the world, and humble according 
to the gospel. Yet their humility did not limit their 
views, contract their hearts, weaken their resolutions, 
shake their constancy, or arrest their progress. Humble 
as they were, — they crossed seas, traversed kingdoms and 
provinces, replied to judges and magistrates, resisted the 
powerful, confounded the wise, instructed infidels and 
barbarians, and triumphed over idolatry and paganism. 
And, in after ages, — how numerous have been their imita- 
tors, and successors, who, humble as they, devoted them- 
selves to perpetuate the fruits of their zeal !— how many, 
even at the present day, combine the same humility with 
the same elevation of sentiments ! 

To return to the apostles, — can we read the epistles of 
St. Paul, without being struck by the greatness of his mind 
and character ? What fire I what vivacity and, withal, 
what firmness ! — Who thinks more nobly ? who speaks 
more eloquently ? — What did he not achieve, and undergo ! 
superior as he was to dangers, to persecutions, to treasons, 
to calumnies, to disgrace, to chains, to hunger, to thirst, to 
the sword, to death : — 'In all these things we overcome/ 1 
says he. Yet, this great apostle, this vessel of election, 
what contempt did he not feel and express for himself! 
What was he in his own eyes ? — a sinner, a blasphemer, a 
persecutor of the church, an abortion, a man unworthy of 
the apostleship ; — so vividly did his humility represent 
him to himself, and so much did it lower him in his own 
esteem. 

We might add much, to the same purpose, concerning 
those religious orders and associations, which are the 
schools of perfection for either sex, and whose sanctity 
edifies the christian world. What has it not cost to form 
those great bodies, to assemble their members, organize and 

1 Rom. viii, 37- 



356 



ON HUMILITY. 



regulate them ! What studies and cares, what meditations, 
reflections, and consultations! But also, what surprising 
progress ! These societies have multiplied ; they have 
spread themselves through every place enlightened by the 
faith and submissive to the Church of Christ. Like so 
many republics, they have established their government, 
their laws, their statutes, their offices, their functions, their 
observances, all which required the utmost penetration and 
sagacity. And to whom, under God, are we indebted for 
those holy establishments ? — is it to skilful politicians, and 
their intrigues ? — is it to philosophers, proud of their learn- 
ing, and puffed up with vanity ? We cannot answer better, 
than in the words of the Son of God : 4 I give thanks to 
thee, O Father ! Lord of heaven and earth, that thou hast 
hid these things from the wise and prudent, and hast re- 
vealed them to little ones.' 1 — An humble Francis of Assis- 
sium, an humble Francis of Paula, and others equally 
humble, were found to be the most fit to comprehend the 
designs of Providence, and the best prepared to promote 
them. 



1 Luke x. 21 



i 



CHAPTER XIX 

ON TEMPTATIONS. 



SECTION I. 

Temptations are unavoidable in this life, and intended by 
Divine Providence to be highly beneficial to us. 

Saint Jerom, writing on these words of Ecclesiastes, 
'there is a time of war, and a time of peace,' 1 says, — that 
'the time of war lasts as long as we remain in this world, 
and that the time of peace will commence, only when we 
are in heaven. Let no one, he adds, think himself secure 
in time of war; — we have continually to fight, that we may 
one day enjoy undisturbed peace. 2 'The life of man upon 
earth is a warfare;' 3 — temptations, whilst it lasts, arc un- 
avoidable. Thus, when our Lord bid his apostles *watch 
and pray,' he did not bid them do so, in order that they 
might be exempt from temptation ; but, 'watch and pray,' 
said he, — 'that ye enter not into temptation;' 4 that is,^that 
you may not 'yield tof and 'be overcome by* temptation. 
Thus, again, St. Paul exhorting the Galatians 'to walk in 
the Spirit,' does not say, that they will, thereby, be freed 
from 'the lusts of the flesh ;' but, 'walk in the Spirit,' he 
tells them, — 'and you shall not fulfil the lusts of the 
flesh.' 5 It is a great error, and often a very pernicious one, 
to imagine, that when we are assailed by violent tempta- 
tions, God must have forsaken us. 'The life of the just,' 
gays St. Austin, 'is not a triumph, but a combat.' 



1 Eccl. iii. 8. 3 Job vii. 1. 5 Gal. v. 16. 

2 2 Tim. ii. 5. 4 Mat. xxvi. 41. 



358 



ON TEMPTATION. 



The cause of this continual war, which we have to carry 
on, is within us; — 'The corruptible body is a load upon the 
soul;' 1 — 'The flesh lusteth against the spirit.' 2 St. James 
having asked the question, 'from whence are wars and 
contentions among you ?' answers : 'Come they not hence ? 
from your concupiscences, which war in your members ?' 3 
Add to this, the contagion of bad example, to be entirely 
exempt from which, 'we must have gone out of this world;'* 
and the snares of the devil, 'our adversary,' who, 'as a roar- 
ing lion, goeth about, seeking whom he may devour,' 5 — 'for 
our wrestling is not merely against flesh and blood, but 
against the rulers of the world of this darkness — the spirit 
of wickedness.' 6 To every one, therefore, who will peruse 
these pages, I shall say in the words of inspiration : 'Son ! 
when thou comest to the service of God, stand in justice 
and in fear, and prepare thy soul for temptation.' 7 

'The Lord your God trieth you,' said Moses to the Israel- 
ites, 'that it may appear whether you love him with all your 
heart, and with all your soul, or no.' 8 Temptations teach 
us what we are. They put our virtues to the true test; and 
distinguish those which are the effect of our natural disposi- 
tion, or the mere result of circumstances, from those which 
are real, and deeply rooted in the heart; — a distinction, 
which, without the knowledge and experience they impart, 
it is not easy to make ; for, 'what doth he know that hath 
not been tried ?' 9 

They divest us of that false confidence, which we rashly 
place in ourselves, when we are unmolested by them. 
They are a painful, but often a necessary counterpoise to 
that secret pride, with which the gifts of God, and the prac- 
tice of certain virtues, are apt to inspire us. Under their 
pressure, we learn to distrust our own strength, we acknow- 

1 Wis. ix. 15. 4 1 Cor. iv. 10. 7 Eccel. ii. 1. 

% (Jal. v. 17. 5 1 Pet. v. 8. 8 Deut. xiii. 3. 

$ James iv. 1. 6 Eph. vi. 1%. 9 Eccl. xxxiy. 9, 



OH TEMPTATION. 



S59 



ledge our weakness, and feel the need we have of the assis- 
tance of Him, 'who causeth us to triumph in Christ Jesus. 51 

The saints remark, that God, by a secret and adorable 
disposition of his providence, permits the elect to be tempt- 
ed and afflicted, to detach them from this world, to with- 
draw their hearts from its fleeting and dangerous enjoyments, 
and to induce them to look for happiness, peace, and glory, 
to the heavenly inheritance which he has prepared for them. 

Considered as sufferings and crosses, temptations call for 
the exercise of the most essential virtues, such as prayer, 
self-denial, and mortification. Like them, they increase 
our merit, and multiply our rewards : 'Blessed is the man 
that endureth temptation,' says St. James, 'for when he hath 
been proved, he shall receive the crown of life. 52 From 
this text, St. Bernard infers the necessity of temptations : 'It 
is necessary, 5 says he, 'that temptations should come ; for 
we shall not be crowned unless we fight lawfully, 3 and 
how can we fight, if no one attacks us ? 5 This necessity 
is clearly expressed in the words of the angel to Tobias : 
'Because thou wast acceptable to God, it was necessary that 
temptation should prove thee. 54 



SECTION II.* 

Three incontestable principles with regard to the help of 
grace in temptations. 

1, Without the help of God 5 s grace we cannot over- 
come temptations, that is to say, we cannot obtain over 
them a holy and christian victory ; for to overcome one 
temptation by another, one sin by another sin, — the desire 
of revenge by self-interested views, interest by pleasure, 

1 2 Cor. ii. 14. 2 James i. 12. 3 2 Tim. ii. 5. 4 Tob. xii. 13. 
*From Bourdaloue. 



860 



ON TEMPTATION. 



pleasure by ambition, — are the victories of the world, in 
which the grace of God has no share ; — but, to overcome 
all these temptations, and the world itself, for God's sake, 
is the victory of grace and of our faith. 1 

2. There is no temptation, but can be overcome, with 
the help of God's grace. The beloved disciple gives an ex- 
cellent reason for it, when he says to the faithful : He who 
is among you, by his grace, is much stronger than he who 
is in the world, 2 and reigns in it as prince of the world. 3 
Therefore, to believe a temptation insurmountable, and say, 
as many do, I cannot resist this passion, I cannot control 
this habit, and inclination, is to offer an injury to God : it 
is, according St. Bernard, the language of infidelity, still 
more than that of weakness. Because, in speaking so, we 
either take into consideration our own strength only, apart 
from that of God, — and then, we tell the truth, but we speak 
as infidels j or we have regard to the grace and help of 
God, — and then, our assertion is not only false, but here- 
tical.* 

3. The help of grace is never wanting to us in tempta- 
tion. God is always ready to aid us; but, at the same 
time, he wishes us to act, and to make use of his graces 
agreeably to the end for which they are given to us. Temp- 
tations are assaults from our enemy ; — the graces of God 
are means to repel them ; — they are graces of combat, of 
defence, of attack, of resistance. To depend upon them, 
without being determined to resist and combat the tempta- 
tion, is to fancy to ourselves an imaginary and chimerical 
assistance, and to go against the views and designs of 
Providence. 

St. Paul teaches us, that 'God will not suffer us to be 
tempted above that which we are able ;' 5 but 4 we are able,' 
only by grace ; — therefore, the assistance of grace, is never 

1 1 John v. 4. 3 John xii. 31.-— xiv. 30. 5 1 Cor. x. 13. 

2 1 John iy. 4, 4 Phil. iv. 13. 



ON TEMPTATION. 361 

wanting to us, not only to overcome temptation, but to pro- 
fit by it. The same apostle, however, by a figure which 
the Holy Ghost dictated to him, speaks of 'the shield 5 of 
faith, 'the breast-plate' of justice, 'the helmet of hope,' and 
exhorts us to put on these spiritual arms : 'Take unto you 
the armour of God, that you may be able to resist in the 
evil day, and to stand in all things perfect.' 1 



SECTION III. 

Conduct we are to observe with regard to temptations. 

There are temptations, of which we may avoid the 
occasions, and from which we are at liberty to withdraw; — 
the only rule which can be given with regard to them, is, 
to consult our safety by a speedy flight. As to those temp- 
tations, to which we find ourselves necessarily exposed, 
against our own will and inclination; — 'to watch and 
pray,' is the line of conduct prescribed by our Lord him- 
self, 2 'that we enter not into,' — that is, as the saints ob- 
serve, — 'yield not tof and '5e not overcome ly> them. The 
necessity and efficacy of this means have already been 
proved. 3 I shall content myself with suggesting here a 
few short and fervent prayers, which may be used whilst 
the temptation lasts ? 

'Lord ! I suffer violence ; answer thou for me. 34 

'Have mercy on me, O Lord ! see my humiliation, which 
I suffer from my enemies.' 5 

'O Lord ! rise up to help me;-^say to my soul, I am thy 
salvation.' 6 

'Have mercy on me, O God ! have mercy on me ; for my 

1 Ephes. vi. 13. 3 Chap. v. sec. 2. 5 Ps. ix. 14. 

2 Mat. xxvi. 4. 4 Isaias xxxviii. 14. 6 Ps. xxxiv. 2. 3. 
31 



6S2 



ON TEMPTATION. 



soul trusteth in thee ; and in the shadow of thy wings will 
I hope.' 1 

'Let God arise, and let his enemies be scattered; — as 
smoke vanisheth, so let them vanish away.' 2 

'Hear me, O Lord ! for thy mercy is kind ; look upon me 
according to the multitude of thy tender mercies. — I am in 
trouble, hear me speedily.' 3 

'Though I should walk, in the midst of the shadow of 
death, I will fear no evil, for thou art with me.' 4 

'In thee, O Lord ! have I hoped, let me never be con- 
founded; — Be thou unto me a God, a protector; — Have 
mercy on me, O Lord! for I am afflicted.' 5 

A lively sense of the presence of God is another effica- 
cious means, not only to conquer, but to profit by tempta- 
tions. 'Its practice,' says Fenelon, 'is the sovereign remedy 
against them. It supports, it consoles, it calms.' I have 
spoken of it elsewhere. 5 

Diffidence of ourselves and confidence in God, are also 
sure means to overcome temptations. God is pleased to 
surround with a peculiar protection the humble Christian, 
who, conscious of his own weakness, expects his delive- 
rance from him alone, and is ready to give him all the glory 
of the victory, which he hopes to obtain with the help of 
his grace. Innumerable passages from holy scripture can be 
adduced in support of this truth : 

'Shew forth thy wonderful mercies; thou who savest 
them that trust in thee.' 7 

'By thee I shall be delivered from temptation. — The Lord 
is the protector of all that trust in him.' 8 

'Because he hoped in me, I will deliver him.' 9 

'There is no confusion to them that trust in thee.' 1 

1 Ps. lvi. 2. 5 Ps. xxx. 2. 3. 10. 8 Ps. xvii. 30. 31. 

2 Ps. lxvii. 1. 2. 6 Chap. viii. sec. 1. 9 Ps. xc 14. 

3 Ps. lxviii. 17. 18. 7 Ps. xvi. 7. 10 Dan. iii. 40. 

4 Ps. xxii. 4. 



ON TEMPTATION. 



638 



'Behold the generations of men ; and know ye that no 
one hath hoped in the Lord, and hath been confounded.' 1 

'The great remedy against all temptations, whether great 
or little,' says St. Francis of Sales, 'is to make them known 
to our spiritual director; — to lay our heart open to him, and 
disclose our feelings with candor and humility.' Tempta- 
tions are diseases of the soul ; they are as various, and often 
as intricate and treacherous, as those of the body : our 
spiritual director is the physician of our soul ; he should, 
therefore, be well acquainted with the nature and progress 
of the temptation, in order to be able to prescribe the 
proper remedy, and point out, with certainty, the course 
which we are to follow. 'A physician,' says St. Jerom, 
'cures not a disease of which he has no knowledge.' 

I shall conclude with one or two remarks, which are 
particularly applicable to temptations against faith and 
modesty. There are pure and pious souls, who suffer 
themselves to be thrown into great alarms and confusion, 
by thoughts against faith and purity ; — imagining that they 
are a sign of reprobation, and a proof that God has forsaken 
them. But they are entirely mistaken, and labor under a 
dangerous illusion. They should take no notice of such 
thoughts. The uneasiness which they experience on their 
account, the fear which they entertain of consenting to 
them, and the efforts which they make to reject them, serve 
only to increase their influence on the imagination, and 
render them more formidable. Great advantages could be 
derived from such temptations, if we viewed them in the 
proper light; — but, if we suffer ourselves to be discon- 
certed by them, they may lead us to sin, and even to 
despair. 

To avoid this awful consequence, we must not confound 
together the temptation itself, with the pleasure, which 
sometimes accompanies it, and the consent which may be 

1 EccL ii. 11. 



634 



ON TEMPTATION. 



given to them. The mere temptation is no sin whatsoever ; 
the pleasure may be felt against our will, and then, it is no 
sin either; the consent, alone, is always a sin. Let the 
temptation last ever so long; — let our feelings, whilst it 
lasts, be what they may, — if we take no pleasure in either, 
we shall incur no guilt. Under such circumstances, 'we 
suffer, but we do not act,' remarks St. Francis of Sales. 
'Whatever temptations may, hereafter, befall you, 5 he adds, 
'or with whatever pleasure it may be attended, as long as 
you refuse your consent to both, do not suffer yourself to 
be in the least disturbed ; for God is not offended.' 'The 
devil,' says St. Austin, 'is like a dog kept in chains ; — bark 
he can, terrify he may, — but to bite, he is not able, unless 
it be those who are willing.' 



THE END. 



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